“Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā, sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya, yadidaṁ cattāro satipaṭṭhānā.  
“Mendicants, the four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.
Dukkhaṁ vā vedanaṁ vedayamāno ‘dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.  
When they feel a painful feeling, they know: ‘I feel a painful feeling.’
Adukkhamasukhaṁ vā vedanaṁ vedayamāno ‘adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.  
When they feel a neutral feeling, they know: ‘I feel a neutral feeling.’
Sāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘sāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.  
When they feel a painful feeling of the flesh, they know: ‘I feel a painful feeling of the flesh.’
Nirāmisaṁ vā dukkhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ dukkhaṁ vedanaṁ vedayāmī’ti pajānāti.  
When they feel a painful feeling not of the flesh, they know: ‘I feel a painful feeling not of the flesh.’
Sāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘sāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.  
When they feel a material neutral feeling, they know: ‘I feel a material neutral feeling.’
Nirāmisaṁ vā adukkhamasukhaṁ vedanaṁ vedayamāno ‘nirāmisaṁ adukkhamasukhaṁ vedanaṁ vedayāmī’ti pajānāti.  
When they feel a neutral feeling not of the flesh, they know: ‘I feel a neutral feeling not of the flesh.’
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.’
4.5.1. Dukkhasaccaniddesa  
4.5.1. The Truth of Suffering
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
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. dukkho → appiyehi …pe… vippayogo dukkhotipāṭho ceva taṁniddeso ca katthaci na dissati, aṭṭhakathāyampi taṁsaṁvaṇṇanā
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,  
The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,  
The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced 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.
Yaṁ kho, bhikkhave, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,  
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mental contact.
Yo kho, bhikkhave, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,  
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho?  
And what is meant by ‘association with the disliked is suffering’?
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’?
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’?
idampi yampicchaṁ na labhati tampi dukkhaṁ.  
This is what is meant by ‘not getting what you wish for is suffering.’
Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.  
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Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.  
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Na kho panetaṁ icchāya pattabbaṁ, idampi yampicchaṁ na labhati tampi dukkhaṁ.  
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Sokaparidevadukkhadomanassupāyāsadhammānaṁ, bhikkhave, sattānaṁ evaṁ icchā uppajjati ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma, na ca vata no sokaparidevadukkhadomanassupāyāsaā āgaccheyyun’ti.  
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’
idampi yampicchaṁ na labhati tampi dukkhaṁ.  
This is what is meant by ‘not getting what you wish for is suffering.’
Katame ca, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā?  
And what is meant by ‘in brief, the five grasping aggregates are suffering’?
Ime vuccanti, bhikkhave, saṅkhittena pañcupādānakkhandhā dukkhā.  
This is what is meant by ‘in brief, the five grasping aggregates are suffering’.
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.  
This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?  
And what is the noble truth of the origin of suffering?
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.  
This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?  
And what is the noble truth of the cessation of suffering? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.  
This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?  
And what is the noble truth of the practice that leads to the cessation of suffering?
Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.  
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
This is called the noble truth of the practice that leads to the cessation of suffering.
Ekāyano ayaṁ, bhikkhave, maggo sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya yadidaṁ cattāro satipaṭṭhānāti.  
‘The four kinds of mindfulness meditation are the path to convergence. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to discover the system, and to realize extinguishment.’

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.
“Ye dukkhaṁ nappajānanti,  
“There are those who don’t understand suffering
atho dukkhassa sambhavaṁ;  
and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,  
and where all suffering
dukkhūpasamagāminaṁ.  
that leads to the stilling of suffering.
Ye ca dukkhaṁ pajānanti,  
But there are those who understand suffering
atho dukkhassa sambhavaṁ;  
and suffering’s cause,
Yattha ca sabbaso dukkhaṁ,  
and where all suffering
dukkhūpasamagāminaṁ.  
that leads to the stilling of suffering.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upadhipaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by attachment’: this is one contemplation.
Upadhīnaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of attachment there is no origination of suffering’: this is the second contemplation.
“Upadhinidānā pabhavanti dukkhā,  
“Attachment is the source of suffering
Punappunaṁ dukkhamupeti mando;  
that idiot returns to suffering again and again.
Dukkhassa jātippabhavānupassīti.  
contemplating the origin of suffering and rebirth.”
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ avijjāpaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by ignorance’: this is one contemplation.
Avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of ignorance there is no origination of suffering’: this is the second contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ saṅkhārapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by choices’: this is one contemplation.
Saṅkhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of choices there is no origination of suffering’: this is the second contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
natthi dukkhassa sambhavo.  
there is no origination of suffering.
dukkhaṁ saṅkhārapaccayā;  
that suffering is caused by choices;
Evaṁ dukkhakkhayo hoti,  
this is the way suffering ends.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ viññāṇapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by consciousness’: this is one contemplation.
Viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of consciousness there is no origination of suffering’: this is the second contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Natthi dukkhassa sambhavo.  
there is no origination of suffering.
Dukkhaṁ viññāṇapaccayā;  
that suffering is caused by consciousness,
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ phassapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by contact’: this is one contemplation.
Phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of contact there is no origination of suffering’: this is the second contemplation.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ vedanāpaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by feeling’: this is one contemplation.
Vedanānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of feeling there is no origination of suffering’: this is the second contemplation.
“Sukhaṁ vā yadi vā dukkhaṁ,  
“Having known everything that is felt—
Adukkhamasukhaṁ saha;  
whether pleasure or pain,
Etaṁ dukkhanti ñatvāna,  
as suffering,
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ taṇhāpaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by craving’: this is one contemplation.
Taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of craving there is no origination of suffering’: this is the second contemplation.
Taṇhaṁ dukkhassa sambhavaṁ;  
that craving is the cause of suffering— Taṇhaṁ → taṇhā (bahūsu)
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ upādānapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by grasping’: this is one contemplation.
Upādānānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of grasping there is no origination of suffering’: this is the second contemplation. Upādānānaṁ → upādānassa (sya-all, mr)
Bhūto dukkhaṁ nigacchati;  
one who exists falls into suffering.
Eso dukkhassa sambhavo.  
this is the origination of suffering.
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ ārambhapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by instigating karma’: this is one contemplation.
Ārambhānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of instigation there is no origination of suffering’: this is the second contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Natthi dukkhassa sambhavo.  
there is no origination of suffering.
Dukkhaṁ ārambhapaccayā;  
that suffering is caused by instigating karma,
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ āhārapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by sustenance’: this is one contemplation.
Āhārānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of sustenance there is no origination of suffering’: this is the second contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Natthi dukkhassa sambhavo.  
there is no origination of suffering.
Dukkhaṁ āhārapaccayā;  
that suffering is caused by sustenance,
Yaṁ kiñci dukkhaṁ sambhoti sabbaṁ iñjitapaccayāti, ayamekānupassanā.  
‘All the suffering that originates is caused by perturbation’: this is one contemplation.
Iñjitānaṁ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṁ dutiyānupassanā.  
‘With the utter cessation of perturbation there is no origination of suffering’: this is the second contemplation.
“Yaṁ kiñci dukkhaṁ sambhoti,  
“All the suffering that originates
Natthi dukkhassa sambhavo.  
there is no origination of suffering.
Dukkhaṁ iñjitapaccayā;  
that suffering is caused by perturbation,
Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṁ sukhanti upanijjhāyitaṁ, tadamariyānaṁ etaṁ dukkhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayamekānupassanā.  
‘What this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—focuses on as happiness, the noble ones have clearly seen with right wisdom to be actually suffering’: this is the first contemplation.
Yaṁ, bhikkhave, sadevakassa …pe… sadevamanussāya idaṁ dukkhanti upanijjhāyitaṁ tadamariyānaṁ etaṁ sukhanti yathābhūtaṁ sammappaññāya sudiṭṭhaṁ, ayaṁ dutiyānupassanā.  
‘What this world focuses on as suffering, the noble ones have clearly seen with right wisdom to be actually happiness’: this is the second contemplation.
Taṁ nesaṁ dukkhasammataṁ.  
is deemed as suffering for them.
Tadariyā āhu dukkhato;  
the noble ones say is suffering.
Yaṁ pare dukkhato āhu,  
What others say is suffering
saccaṁ dukkhena soḷasāti.  

Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
The Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.  
a snake’s head, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
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sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti.  
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Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
a snake’s head, I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti.  
This will be for your lasting harm and suffering.”
Appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
The Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo”ti.  
a snake’s head, the Buddha has said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.”
Appassādā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
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sappasirūpamā kāmā vuttā mayā, bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo.  
I’ve said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.
Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya.  
This will be for his lasting harm and suffering.
Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.  
Because they’re wrongly grasped, those teachings lead to their lasting harm and suffering.
So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
resulting in death or deadly pain.
Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti.  
and those teachings lead to their lasting harm and suffering.
Kiñcāpi so, bhikkhave, alagaddo tassa purisassa hatthaṁ vā bāhaṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhogehi paliveṭheyya, atha kho so neva tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
And even though that cobra might wrap its coils around that person’s hand or arm or some other limb, that wouldn’t result in death or deadly pain.
Taṁ, bhikkhave, attavādupādānaṁ upādiyetha, yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.  
It would make sense to grasp at a doctrine of self that didn’t give rise to sorrow, lamentation, pain, sadness, and distress. yaṁsa → yassa (sya-all, mr)
Passatha no tumhe, bhikkhave, taṁ attavādupādānaṁ yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?  
But do you see any such doctrine of self?”
Ahampi kho taṁ, bhikkhave, attavādupādānaṁ na samanupassāmi yaṁsa attavādupādānaṁ upādiyato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.  
I also can’t see any such doctrine of self.
Taṁ, bhikkhave, diṭṭhinissayaṁ nissayetha yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.  
It would make sense to rely on a view that didn’t give rise to sorrow, lamentation, pain, sadness, and distress.
Passatha no tumhe, bhikkhave, taṁ diṭṭhinissayaṁ yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā”ti?  
But do you see any such view to rely on?”
Ahampi kho taṁ, bhikkhave, diṭṭhinissayaṁ na samanupassāmi yaṁsa diṭṭhinissayaṁ nissayato na uppajjeyyuṁ sokaparidevadukkhadomanassupāyāsā.  
I also can’t see any such view to rely on.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ—  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
Pubbe cāhaṁ, bhikkhave, etarahi ca dukkhañceva paññāpemi, dukkhassa ca nirodhaṁ.  
In the past, as today, what I describe is suffering and the cessation of suffering.
Evaṁ svākkhāte, bhikkhave, mayā dhamme uttāne vivaṭe pakāsite chinnapilotike yesaṁ bhikkhūnaṁ tīṇi saṁyojanāni pahīnāni, rāgadosamohā tanubhūtā, sabbe te sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti.  
In this teaching there are mendicants who, having given up three fetters, and weakened greed, hate, and delusion, are once-returners. All of them come back to this world once only, then make an end of suffering. …

Phusanti hi te, bho gotama, sārīrikaṁ dukkhaṁ vedanaṁ.  
They suffer painful physical feelings.
Bhūtapubbaṁ, bho gotama, sārīrikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.  
This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind. pāpuṇissati → pāpuṇissanti (sya-all, km)
Phusanti hi te, bho gotama, cetasikaṁ dukkhaṁ vedanaṁ.  
They suffer painful mental feelings.
Bhūtapubbaṁ, bho gotama, cetasikāya dukkhāya vedanāya phuṭṭhassa sato ūrukkhambhopi nāma bhavissati, hadayampi nāma phalissati, uṇhampi lohitaṁ mukhato uggamissati, ummādampi pāpuṇissati cittakkhepaṁ.  
This happened to someone once. Their thighs became paralyzed, their heart burst, hot blood gushed from their mouth, and they went mad and lost their mind.
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.  
And when it ceases, a painful feeling arises.
So dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṁ kandati sammohaṁ āpajjati.  
When they suffer painful feeling, they sorrow and wail and lament, beating their breast and falling into confusion.
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa.  
Because their physical endurance is undeveloped, pleasant feelings occupy the mind. And because their mind is undeveloped, painful feelings occupy the mind.
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ pariyādāya tiṭṭhati abhāvitattā cittassa, evaṁ kho, aggivessana, abhāvitakāyo ca hoti abhāvitacitto ca.  
Anyone whose mind is occupied by both pleasant and painful feelings like this is undeveloped both in physical endurance and in mind.
Sukhāya vedanāya nirodhā uppajjati dukkhā vedanā.  
And when it ceases, painful feeling arises.
So dukkhāya vedanāya phuṭṭho samāno na socati na kilamati na paridevati na urattāḷiṁ kandati na sammohaṁ āpajjati.  
When they suffer painful feelings they don’t sorrow or wail or lament, beating their breast and falling into confusion.
Tassa kho esā, aggivessana, uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa.  
Because their physical endurance is developed, pleasant feelings don’t occupy the mind. And because their mind is developed, painful feelings don’t occupy the mind.
Yassa kassaci, aggivessana, evaṁ ubhatopakkhaṁ uppannāpi sukhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā kāyassa, uppannāpi dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati bhāvitattā cittassa. Evaṁ kho, aggivessana, bhāvitakāyo ca hoti bhāvitacitto cā”ti.  
Anyone whose mind is not occupied by both pleasant and painful feelings like this is developed both in physical endurance and in mind.”
Yato kho ahaṁ, aggivessana, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito, taṁ vata me uppannā vā sukhā vedanā cittaṁ pariyādāya ṭhassati, uppannā vā dukkhā vedanā cittaṁ pariyādāya ṭhassatīti netaṁ ṭhānaṁ vijjatī”ti.  
Ever since I shaved off my hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness, it has not been possible for any pleasant or painful feeling to occupy my mind.” netaṁ ṭhānaṁ → netaṁ kho ṭhānaṁ (bj, pts1ed)
“Na hi nūna bhoto gotamassa uppajjati tathārūpā sukhā vedanā yathārūpā uppannā sukhā vedanā cittaṁ pariyādāya tiṭṭheyya; na hi nūna bhoto gotamassa uppajjati tathārūpā dukkhā vedanā yathārūpā uppannā dukkhā vedanā cittaṁ pariyādāya tiṭṭheyyā”ti.  
“Master Gotama mustn’t have experienced the kind of pleasant or painful feelings that would occupy the mind.” Na hi nūna → naha nūna (bj, sya-all, km, pts1ed)
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi avūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
“In the same way, there are ascetics and brahmins who don’t live withdrawn in body and mind from sensual pleasures. They haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they feel painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.
No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
mn36
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho so ca ajjhattaṁ na suppahīno hoti, na suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, abhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. But they haven’t internally given up or stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are incapable of knowledge and vision, of supreme awakening.
“Evameva kho, aggivessana, ye hi keci samaṇā vā brāhmaṇā vā kāyena ceva cittena ca kāmehi vūpakaṭṭhā viharanti, yo ca nesaṁ kāmesu kāmacchando kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho, so ca ajjhattaṁ suppahīno hoti suppaṭippassaddho, opakkamikā cepi te bhonto samaṇabrāhmaṇā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya. No cepi te bhonto samaṇabrāhmaṇā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, bhabbāva te ñāṇāya dassanāya anuttarāya sambodhāya.  
“In the same way, there are ascetics and brahmins who live withdrawn in body and mind from sensual pleasures. And they have internally given up and stilled desire, affection, infatuation, thirst, and passion for sensual pleasures. Regardless of whether or not they suffer painful, sharp, severe, acute feelings due to overexertion, they are capable of knowledge and vision, of supreme awakening.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such painful feeling did not occupy my mind.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such painful feeling did not occupy my mind.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such painful feeling did not occupy my mind.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such painful feeling did not occupy my mind.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such painful feeling did not occupy my mind.
Āraddhaṁ kho pana me, aggivessana, vīriyaṁ hoti asallīnaṁ upaṭṭhitā sati asammuṭṭhā. Sāraddho ca pana me kāyo hoti appaṭippassaddho teneva dukkhappadhānena padhānābhitunnassa sato.  
My energy was roused up and unflagging, and my mindfulness was established and lucid, but my body was disturbed, not tranquil, because I’d pushed too hard with that painful striving.
Evarūpāpi kho me, aggivessana, uppannā dukkhā vedanā cittaṁ na pariyādāya tiṭṭhati.  
But even such painful feeling did not occupy my mind.
‘ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayiṁsu, etāvaparamaṁ, nayito bhiyyo.  
‘Whatever ascetics and brahmins have experienced painful, sharp, severe, acute feelings due to overexertion—whether in the past, future, or present—this is as far as it goes, no-one has done more than this.
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayissanti, etāvaparamaṁ, nayito bhiyyo.  
mn36
Yepi hi keci etarahi samaṇā vā brāhmaṇā vā opakkamikā dukkhā tibbā kharā kaṭukā vedanā vedayanti, etāvaparamaṁ, nayito bhiyyo.  
mn36
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja vihāsiṁ.  
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
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.’
“Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā appahīnā, tamahaṁ ‘sammūḷho’ti vadāmi.  
“Anyone who has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death is deluded, I say.
Yassa kassaci, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā, tamahaṁ ‘asammūḷho’ti vadāmi.  
Anyone who has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—is not deluded, I say.
Tathāgatassa kho, aggivessana, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.  
The Realized One has given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. He has cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.
evameva kho, aggivessana, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā”ti.  
in the same way, the Realized One has given up the defilements so they are unable to arise in the future.”

Atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ;  
There is a way of taking up practices that is painful now and results in future pain.
atthi, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ;  
There is a way of taking up practices that is pleasant now but results in future pain.
atthi, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ;  
There is a way of taking up practices that is painful now but results in future pleasure.
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:  
When it comes to the way of taking up practices that is painful now and results in future pain, an ignoramus, without knowing this, doesn’t truly understand: yamidaṁ → yadidaṁ (bj)
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.  
‘This is the way of taking up practices that is painful now and results in future pain.’
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:  
When it comes to the way of taking up practices that is pleasant now and results in future pain, an ignoramus …
‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti.  
mn46
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ, taṁ avidvā avijjāgato yathābhūtaṁ nappajānāti:  
When it comes to the way of taking up practices that is painful now and results in future pleasure, an ignoramus …
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti.  
mn46
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:  
When it comes to the way of taking up practices that is painful now and results in future pain, a wise person, knowing this, truly understands:
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākan’ti.  
‘This is the way of taking up practices that is painful now and results in future pain.’
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:  
When it comes to the way of taking up practices that is pleasant now and results in future pain, a wise person …
‘idaṁ kho dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākan’ti.  
mn46
Tatra, bhikkhave, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ taṁ vidvā vijjāgato yathābhūtaṁ pajānāti:  
When it comes to the way of taking up practices that is painful now and results in future pleasure, a wise person …
‘idaṁ kho dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākan’ti.  
mn46
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ?  
And what is the way of taking up practices that is painful now and results in future pain?
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātī hoti, pāṇātipātapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
It’s when someone in pain and sadness kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Because of these things they experience pain and sadness.
sahāpi dukkhena sahāpi domanassena adinnādāyī hoti, adinnādānapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena kāmesu micchācārī hoti, kāmesu micchācārapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena musāvādī hoti, musāvādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena pisuṇavāco hoti, pisuṇavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena pharusavāco hoti, pharusavācāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena samphappalāpī hoti, samphappalāpapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena abhijjhālu hoti, abhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena byāpannacitto hoti, byāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena micchādiṭṭhi hoti, micchādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti.  
mn46
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.  
This is called the way of taking up practices that is painful now and results in future pain.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ?  
And what is the way of taking up practices that is pleasant now but results in future pain?
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.  
This is called the way of taking up practices that is pleasant now but results in future pain.
Katamañca, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ?  
And what is the way of taking up practices that is painful now but results in future pleasure?
Idha, bhikkhave, ekacco sahāpi dukkhena sahāpi domanassena pāṇātipātā paṭivirato hoti, pāṇātipātā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
It’s when someone in pain and sadness doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. Because of these things they experience pain and sadness.
sahāpi dukkhena sahāpi domanassena adinnādānā paṭivirato hoti, adinnādānā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena kāmesumicchācārā paṭivirato hoti, kāmesumicchācārā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena musāvādā paṭivirato hoti, musāvādā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena pisuṇāya vācāya paṭivirato hoti, pisuṇāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena pharusāya vācāya paṭivirato hoti, pharusāya vācāya veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena samphappalāpā paṭivirato hoti, samphappalāpā veramaṇīpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena anabhijjhālu hoti, anabhijjhāpaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena abyāpannacitto hoti, abyāpādapaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti;  
mn46
sahāpi dukkhena sahāpi domanassena sammādiṭṭhi hoti, sammādiṭṭhipaccayā ca dukkhaṁ domanassaṁ paṭisaṁvedeti.  
mn46
Idaṁ vuccati, bhikkhave, dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.  
This is called the way of taking up practices that is painful now but results in future pleasure.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.  
Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tassa te pivato ceva nacchādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.  
If you drink it, the color, aroma, and flavor will be unappetizing, and it will result in death or deadly pain.’ pivitvā → pītvā (bj, pts1ed) | pivato → pipato (si, pts1ed)
Tassa taṁ pivato ceva nacchādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
The color, aroma, and flavor would be unappetizing, and it would result in death or deadly pain.
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhañceva āyatiñca dukkhavipākaṁ.  
This is comparable to the way of taking up practices that is painful now and results in future pain, I say.
Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhappaṭikūlo.  
Then a man would come along who wants to live and doesn’t want to die, who wants to be happy and recoils from pain.
Tassa te pivatohi kho chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.  
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’ pivatohi → pipatohi (pts1ed); pivatopi (mr) "
Tassa taṁ pivatohi kho chādeyya vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
The color, aroma, and flavor would be appetizing, but it would result in death or deadly pain.
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannasukhaṁ āyatiṁ dukkhavipākaṁ.  
This is comparable to the way of taking up practices that is pleasant now and results in future pain, I say.
Tathūpamāhaṁ, bhikkhave, imaṁ dhammasamādānaṁ vadāmi, yamidaṁ dhammasamādānaṁ paccuppannadukkhaṁ āyatiṁ sukhavipākaṁ.  
This is comparable to the way of taking up practices that is painful now and results in future pleasure, I say.

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
‘Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds.
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti.  
With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.’
yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?  
mn101
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī’ti?  
that so much suffering has already been worn away? Or that so much suffering still remains to be worn away? Or that when so much suffering is worn away all suffering will have been worn away?’
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—  
mn101
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.  
mn101
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—  
mn101
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.  
mn101
so sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
causing painful feelings, sharp and severe. vedhanahetu → vedanāhetu (bj, pts1ed, mr) | tibbā → tippā (bj, sya-all, km, pts1ed)
so satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
causing painful feelings, sharp and severe.
so esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
causing painful feelings, sharp and severe.
so sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
causing painful feelings, sharp and severe. abbuhanahetu → abbahanahetu (bj); abbhūṇhanahetu (sya-all, km); abbyahanahetu (pts1ed)
so agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyeyya.  
causing painful feelings, sharp and severe.
Sohaṁ sallassapi vedhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
causing painful feelings, sharp and severe.
sohaṁ satthenapi vaṇamukhassa parikantanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
mn101
so ahaṁ esaniyāpi sallassa esanāhetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
mn101
sohaṁ sallassapi abbuhanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
mn101
sohaṁ agadaṅgārassapi vaṇamukhe odahanahetu dukkhā tibbā kaṭukā vedanā vediyiṁ.  
mn101
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, jāneyyātha—  
mn101
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.  
mn101
ettakaṁ vā dukkhaṁ nijjiṇṇaṁ, ettakaṁ vā dukkhaṁ nijjīretabbaṁ, ettakamhi vā dukkhe nijjiṇṇe sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatīti, na jānātha—  
mn101
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.  
With no future consequence, deeds end. With the ending of deeds, suffering ends. With the ending of suffering, feeling ends. And with the ending of feeling, all suffering will have been worn away.”
Yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
At a time of intense exertion and striving do you suffer painful, sharp, severe, acute feelings due to overexertion? tibbo → tippo (pts1ed)
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyethā’ti?  
Whereas at a time without intense exertion and striving do you not suffer painful, sharp, severe, acute feelings due to overexertion?’
‘Yasmiṁ no, āvuso gotama, samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāma;  
‘Reverend Gotama, at a time of intense exertion we suffer painful, sharp feelings due to overexertion,
yasmiṁ pana no samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyāmā’ti.  
not without intense exertion.’
‘Iti kira, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
‘So it seems that only at a time of intense exertion do you suffer painful, sharp feelings due to overexertion,
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha.  
not without intense exertion.
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.  
mn101
Sace, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
If at a time of intense exertion you did not suffer painful, sharp feelings due to overexertion, tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha → tiṭṭheyyeva tasmiṁ samaye … vedanā (sya-all, km, pts1ed)
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
and if without intense exertion you did experience such feelings,
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
mn101
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”ti.  
mn101
Yasmā ca kho, āvuso nigaṇṭhā, yasmiṁ vo samaye tibbo upakkamo hoti tibbaṁ padhānaṁ, tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
But since this is not the case,
yasmiṁ pana vo samaye na tibbo upakkamo hoti na tibbaṁ padhānaṁ, na tibbā tasmiṁ samaye opakkamikā dukkhā tibbā kaṭukā vedanā vediyetha;  
mn101
te tumhe sāmaṁyeva opakkamikā dukkhā tibbā kaṭukā vedanā vedayamānā avijjā aññāṇā sammohā vipaccetha:  
aren’t you experiencing painful, sharp feelings due only to your own exertion, which out of ignorance, unknowing, and confusion you misconstrue to imply:
“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā, sabbaṁ taṁ pubbekatahetu.  
“Everything this individual experiences—pleasurable, painful, or neutral—is because of past deeds. …”?’
āyatiṁ anavassavā kammakkhayo; kammakkhayā dukkhakkhayo; dukkhakkhayā vedanākkhayo; vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissatī”’ti.  
mn101
‘Taṁ kiṁ maññathāvuso nigaṇṭhā, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti labbhametan’ti?  
‘What do you think, reverends? If a deed is to be experienced as pleasure, can exertion make it be experienced as pain?’
‘Yaṁ panidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti labbhametan’ti?  
‘But if a deed is to be experienced as pain, can exertion make it be experienced as pleasure?’
‘Iti kira, āvuso nigaṇṭhā, yamidaṁ kammaṁ diṭṭhadhammavedanīyaṁ taṁ upakkamena vā padhānena vā samparāyavedanīyaṁ hotūti alabbhametaṁ, yaṁ panidaṁ kammaṁ samparāyavedanīyaṁ taṁ upakkamena vā padhānena vā diṭṭhadhammavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ sukhavedanīyaṁ taṁ upakkamena vā padhānena vā dukkhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ dukkhavedanīyaṁ taṁ upakkamena vā padhānena vā sukhavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ paripakkavedanīyaṁ taṁ upakkamena vā padhānena vā aparipakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ aparipakkavedanīyaṁ taṁ upakkamena vā padhānena vā paripakkavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ bahuvedanīyaṁ taṁ upakkamena vā padhānena vā appavedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ appavedanīyaṁ taṁ upakkamena vā padhānena vā bahuvedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ savedanīyaṁ taṁ upakkamena vā padhānena vā avedanīyaṁ hotūti alabbhametaṁ, yamidaṁ kammaṁ avedanīyaṁ taṁ upakkamena vā padhānena vā savedanīyaṁ hotūti alabbhametaṁ;  
‘So it seems that exertion cannot change the way deeds are experienced in any of these ways.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of past deeds,
addhā, bhikkhave, nigaṇṭhā pubbe dukkaṭakammakārino yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
clearly the Jains have done bad deeds in the past, since they now experience such intense pain.
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of God Almighty’s creation,
addhā, bhikkhave, nigaṇṭhā pāpakena issarena nimmitā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
clearly the Jains were created by a bad God, since they now experience such intense pain.
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of circumstance and nature,
addhā, bhikkhave, nigaṇṭhā pāpasaṅgatikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
clearly the Jains arise from bad circumstances, since they now experience such intense pain.
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of the class of rebirth,
addhā, bhikkhave, nigaṇṭhā pāpābhijātikā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
clearly the Jains have been reborn in a bad class, since they now experience such intense pain.
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of exertion in the present,
addhā, bhikkhave, nigaṇṭhā evarūpā diṭṭhadhammūpakkamā yaṁ etarahi evarūpā dukkhā tibbā kaṭukā vedanā vediyanti.  
clearly the Jains exert themselves badly in the present, since they now experience such intense pain.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;  
The Jains deserve criticism whether or not sentient beings experience pleasure and pain because of past deeds,
no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.  
mn101
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;  
or God Almighty’s creation,
no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.  
mn101
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;  
or circumstance and nature,
no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.  
mn101
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;  
or class of rebirth,
no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.  
mn101
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā;  
or exertion in the present.
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, gārayhā nigaṇṭhā.  
mn101
Idha, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.  
It’s when a mendicant doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not besotted with that pleasure.
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.  
‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati.  
So they either actively strive or develop equanimity as appropriate. yassa hi khvāssa → yassa kho hi panassa (si); yassa hi khvassa (sya-all); yassa khvāssa (pts1ed)
Yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.  
mn101
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—  
Through active striving they become dispassionate towards that specific source of suffering,
evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.  
and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—  
Through developing equanimity they become dispassionate towards that other source of suffering,
evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.  
and so that suffering is worn away.
api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?  
Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”
Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.  
mn101
Tassa me amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjanti sokaparidevadukkhadomanassūpāyāsā.  
When I saw her standing together with another man, chatting, giggling, and laughing, it gave rise to sorrow, lamentation, pain, sadness, and distress for me.
api nu tassa purisassa amuṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti?  
Would that give rise to sorrow, lamentation, pain, sadness, and distress for him?”
Tasmā taṁ itthiṁ disvā aññena purisena saddhiṁ santiṭṭhantiṁ sallapantiṁ sañjagghantiṁ saṁhasantiṁ na uppajjeyyuṁ sokaparidevadukkhadomanassūpāyāsā”ti.  
mn101
“Evameva kho, bhikkhave, bhikkhu na heva anaddhabhūtaṁ attānaṁ dukkhena addhabhāveti, dhammikañca sukhaṁ na pariccajati, tasmiñca sukhe anadhimucchito hoti.  
“In the same way, a mendicant doesn’t bring suffering upon themselves; and they don’t give up legitimate pleasure, but they’re not besotted with that pleasure.
‘imassa kho me dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, imassa pana me dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hotī’ti.  
‘When I actively strive I become dispassionate towards this source of suffering. But when I develop equanimity I become dispassionate towards this other source of suffering.’
So yassa hi khvāssa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti, saṅkhāraṁ tattha padahati;  
So they either actively strive or develop equanimity as appropriate.
yassa panassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti, upekkhaṁ tattha bhāveti.  
mn101
Tassa tassa dukkhanidānassa saṅkhāraṁ padahato saṅkhārappadhānā virāgo hoti—  
Through active striving they become dispassionate towards that specific source of suffering,
evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.  
and so that suffering is worn away.
Tassa tassa dukkhanidānassa ajjhupekkhato upekkhaṁ bhāvayato virāgo hoti—  
Through developing equanimity they become dispassionate towards that other source of suffering,
evampissa taṁ dukkhaṁ nijjiṇṇaṁ hoti.  
and so that suffering is worn away.
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.  
But when I strive painfully, unskillful qualities decline and skillful qualities grow.
Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.  
Why don’t I strive painfully?’
So dukkhāya attānaṁ padahati.  
So that’s what they do,
Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti kusalā dhammā abhivaḍḍhanti.  
and as they do so unskillful qualities decline and skillful qualities grow.
So na aparena samayena dukkhāya attānaṁ padahati.  
After some time, they no longer strive painfully.
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.  
Because they have accomplished the goal for which they strived painfully.
Tasmā na aparena samayena dukkhāya attānaṁ padahati.  
mn101
dukkhāya pana me attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.  
But when I strive painfully, unskillful qualities decline and skillful qualities grow.
Yannūnāhaṁ dukkhāya attānaṁ padaheyyan’ti.  
Why don’t I strive painfully?’ …
So dukkhāya attānaṁ padahati.  
mn101
Tassa dukkhāya attānaṁ padahato akusalā dhammā parihāyanti, kusalā dhammā abhivaḍḍhanti.  
mn101
So na aparena samayena dukkhāya attānaṁ padahati.  
mn101
Yassa hi so, bhikkhave, bhikkhu atthāya dukkhāya attānaṁ padaheyya svāssa attho abhinipphanno hoti.  
mn101
Tasmā na aparena samayena dukkhāya attānaṁ padahati.  
After some time, they no longer strive painfully.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.  
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.  
They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details. seyyathidaṁ → seyyathīdaṁ (bj, sya-all, km, pts1ed) "
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’.
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of past deeds,
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of God Almighty’s creation,
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of circumstance and nature,
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of the class of rebirth,
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti;  
If sentient beings experience pleasure and pain because of exertion in the present,
Sace, bhikkhave, sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;  
The Realized One deserves praise whether or not sentient beings experience pleasure and pain because of past deeds,
no ce sattā pubbekatahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.  
mn101
Sace, bhikkhave, sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;  
or God Almighty’s creation,
no ce sattā issaranimmānahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.  
mn101
Sace, bhikkhave, sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;  
or circumstance and nature,
no ce sattā saṅgatibhāvahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.  
mn101
Sace, bhikkhave, sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;  
or class of rebirth,
no ce sattā abhijātihetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.  
mn101
Sace, bhikkhave, sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato;  
mn101
no ce sattā diṭṭhadhammūpakkamahetu sukhadukkhaṁ paṭisaṁvedenti, pāsaṁso tathāgato.  
or exertion in the present.

“Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitaṁ.  
“Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogamanuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—  
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’
Yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.  
Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.  
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
Yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho; micchāpaṭipadā.  
Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho; sammāpaṭipadā.  
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
‘Na kāmasukhamanuyuñjeyya hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, na ca attakilamathānuyogaṁ anuyuñjeyya dukkhaṁ anariyaṁ anatthasaṁhitan’ti—  
‘Don’t indulge in sensual pleasures, which are low, crude, ordinary, ignoble, and pointless. And don’t indulge in self-mortification, which is painful, ignoble, and pointless.’
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  
In speaking like this, some are rebuked: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—  
In speaking like this, some are flattered: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  
In speaking like this, some are rebuked: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—  
In speaking like this, some are flattered: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  
In speaking like this, some are rebuked: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—  
In speaking like this, some are flattered: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ anuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who indulge in such happiness are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’
‘Ye kāmapaṭisandhisukhino somanassānuyogaṁ ananuyuttā hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—  
You don’t say: ‘Pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’
‘Ye attakilamathānuyogaṁ anuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who indulge in it are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
‘Anuyogo ca kho sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
‘The indulgence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.’
‘Ye attakilamathānuyogaṁ ananuyuttā dukkhaṁ anariyaṁ anatthasaṁhitaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—  
You don’t say: ‘Indulging in self-mortification is painful, ignoble, and pointless. All those who have broken off such indulgence are free of pain, harm, stress, and fever, and they are practicing the right way.’
‘Ananuyogo ca kho adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
‘Breaking off the indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.’
‘Yesaṁ kesañci bhavasaṁyojanaṁ appahīnaṁ, sabbe te sadukkhā saupaghātā saupāyāsā sapariḷāhā micchāpaṭipannā’ti—  
You don’t say: ‘All those who have not given up the fetters of rebirth are beset by pain, harm, stress, and fever, and they are practicing the wrong way.’
‘Yesaṁ kesañci bhavasaṁyojanaṁ pahīnaṁ, sabbe te adukkhā anupaghātā anupāyāsā apariḷāhā sammāpaṭipannā’ti—  
You don’t say: ‘All those who have given up the fetters of rebirth are free of pain, harm, stress, and fever, and they are practicing the right way.’
Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Now, mendicants, pleasure linked to sensuality is low, crude, ordinary, ignoble, and pointless. Indulging in such happiness is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yo kāmapaṭisandhisukhino somanassānuyogaṁ ananuyogo hīnaṁ gammaṁ pothujjanikaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yo attakilamathānuyogo dukkho anariyo anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Indulging in self-mortification is painful, ignoble, and pointless. It is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yo attakilamathānuyogaṁ ananuyogo dukkhaṁ anariyaṁ anatthasaṁhitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Breaking off such indulgence is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yāyaṁ majjhimā paṭipadā tathāgatena abhisambuddhā, cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
The middle way of practice by which the Realized One was awakened gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. It is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yāyaṁ ussādanā ca apasādanā ca no ca dhammadesanā, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Flattering and rebuking without teaching Dhamma is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yāyaṁ nevussādanā ca na apasādanā ca dhammadesanā ca, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Neither flattering nor rebuking, and just teaching Dhamma is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yamidaṁ kāmasukhaṁ mīḷhasukhaṁ pothujjanasukhaṁ anariyasukhaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Sensual pleasure—a filthy, common, ignoble pleasure—is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yamidaṁ nekkhammasukhaṁ pavivekasukhaṁ upasamasukhaṁ sambodhisukhaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
The pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yvāyaṁ rahovādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Saying untrue, false, and pointless things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Saying true and correct, but pointless things behind someone’s back is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yvāyaṁ rahovādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Saying true, correct, and beneficial things behind someone’s back is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo abhūto ataccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Saying untrue, false, and pointless things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho anatthasaṁhito, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Saying true and correct, but pointless things in someone’s presence is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yvāyaṁ sammukhā khīṇavādo bhūto taccho atthasaṁhito, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Saying true, correct, and beneficial things in someone’s presence is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yamidaṁ taramānassa bhāsitaṁ, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Speaking hurriedly is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yamidaṁ ataramānassa bhāsitaṁ, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Speaking unhurriedly is a principle free of pain, harm, stress, and fever, and it is the right way.
Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca abhiniveso samaññāya ca atisāro, sadukkho eso dhammo saupaghāto saupāyāso sapariḷāho;  
Insisting on local terminology and overriding normal usage is a principle beset by pain, harm, stress, and fever, and it is the wrong way.
Tatra, bhikkhave, yvāyaṁ janapadaniruttiyā ca anabhiniveso samaññāya ca anatisāro, adukkho eso dhammo anupaghāto anupāyāso apariḷāho;  
Not insisting on local terminology and not overriding normal usage is a principle free of pain, harm, stress, and fever, and it is the right way.

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
mn146
“Dukkhaṁ, bhante”.  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vāti”?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;  
But the feeling—whether pleasant, painful, or neutral—that I experience due to these six interior sense fields is permanent, lasting, eternal, and imperishable.’
Yañca kho cha bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;  
But the feeling—whether pleasant, painful, or neutral—that I experience due to these six exterior sense fields is permanent, lasting, eternal, and imperishable.’
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
mn146
“Dukkhaṁ, bhante”.  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
mn146
“Dukkhaṁ, bhante”.  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
mn146
“Dukkhaṁ, bhante”.  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
mn146
“Dukkhaṁ, bhante”.  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
mn146
“Dukkhaṁ, bhante”.  
mn146
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
mn146
Yañca kho cha ajjhattike āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;  
mn146
Yañca kho bāhire āyatane paṭicca paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā taṁ niccaṁ dhuvaṁ sassataṁ avipariṇāmadhamman’ti;  
mn146

“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if they're impermanent, are they suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if they're impermanent, suffering, and perishable, are they fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti?  
“But if it’s impermanent, is it suffering or happiness?”
“Dukkhaṁ, bhante”.  
“Suffering, sir.”
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ kallaṁ nu taṁ samanupassituṁ:  
“But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus:

‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.  
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṁ kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ, kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?  
But what is the source of this suffering? When what exists do old age and death come to be? And when what does not exist do old age and death not come to be?’
‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ.  
‘The suffering that arises in the world starting with old age and death takes many and diverse forms.
Idaṁ kho dukkhaṁ upadhinidānaṁ upadhisamudayaṁ upadhijātikaṁ upadhipabhavaṁ, upadhismiṁ sati jarāmaraṇaṁ hoti, upadhismiṁ asati jarāmaraṇaṁ na hotī’ti.  
The source of this suffering is attachment. When attachments exist old age and death come to be. And when attachments do not exist old age and death don’t come to be.’
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.  
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.
Ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno upadhinirodhāya.  
This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of attachments.
Ye upadhiṁ vaḍḍhesuṁ te dukkhaṁ vaḍḍhesuṁ.  
As their attachments grew, their suffering grew.
Ye dukkhaṁ vaḍḍhesuṁ te na parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimucciṁsu dukkhasmāti vadāmi.  
And as their suffering grew, they were not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were not freed from suffering, I say.
Ye upadhiṁ vaḍḍhissanti te dukkhaṁ vaḍḍhissanti.  
As their attachments grow, their suffering will grow.
Ye dukkhaṁ vaḍḍhissanti te na parimuccissanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccissanti dukkhasmāti vadāmi.  
And as their suffering grows, they will not be freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They will not be freed from suffering, I say.
Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.  
As their attachments grow, their suffering grows.
Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.  
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi, pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.  
If you drink it, the color, aroma, and flavor will be appetizing, but it will result in death or deadly pain.’
So tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
resulting in death or deadly pain.
Ye upadhiṁ vaḍḍhenti te dukkhaṁ vaḍḍhenti.  
As their attachments grow, their suffering grows.
Ye dukkhaṁ vaḍḍhenti te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccanti dukkhasmāti vadāmi.  
And as their suffering grows, they are not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are not freed from suffering, I say.
Ye ca kho keci, bhikkhave, atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,  
There were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.  
Giving up attachments, they gave up suffering.
Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.  
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
Yepi hi keci, bhikkhave, anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato dakkhissanti dukkhato dakkhissanti anattato dakkhissanti rogato dakkhissanti bhayato dakkhissanti,  
There will be ascetics and brahmins in the future who will see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
parimuccissanti dukkhasmāti vadāmi.  
they will be freed from suffering, I say.
Yepi hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,  
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.  
Giving up attachments, they give up suffering.
Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmi.  
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.
Pivato hi kho taṁ chādessati vaṇṇenapi gandhenapi rasenapi; pivitvā ca pana tatonidānaṁ maraṇaṁ vā nigacchasi maraṇamattaṁ vā dukkhan’ti.  
If you drink it, its nice color, aroma, and flavor will refresh you. But drinking it will result in death or deadly pain.’
So tatonidānaṁ na maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhaṁ.  
and it wouldn’t result in death or deadly pain.
Evameva kho, bhikkhave, ye hi keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato addakkhuṁ dukkhato addakkhuṁ anattato addakkhuṁ rogato addakkhuṁ bhayato addakkhuṁ,  
In the same way, there were ascetics and brahmins of the past who saw the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
Ye upadhiṁ pajahiṁsu te dukkhaṁ pajahiṁsu.  
Giving up attachments, they gave up suffering.
Ye dukkhaṁ pajahiṁsu te parimucciṁsu jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimucciṁsu dukkhasmāti vadāmi.  
Giving up suffering, they were freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They were freed from suffering, I say.
etarahi samaṇā vā brāhmaṇā vā yaṁ loke piyarūpaṁ sātarūpaṁ taṁ aniccato passanti dukkhato passanti anattato passanti rogato passanti bhayato passanti,  
There are ascetics and brahmins in the present who see the things that seem nice and pleasant in the world as impermanent, as suffering, as not-self, as diseased, and as dangerous.
Ye upadhiṁ pajahanti te dukkhaṁ pajahanti.  
Giving up attachments, they give up suffering.
Ye dukkhaṁ pajahanti te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccanti dukkhasmāti vadāmī”ti.  
Giving up suffering, they are freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They are freed from suffering, I say.” "