“Nāhaṁ, bhikkhave, aññaṁ ekadhammampi samanupassāmi yaṁ evaṁ abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hoti yathayidaṁ, bhikkhave, cittaṁ. “Mendicants, I do not see a single thing that, when it’s not developed and cultivated, brings such suffering as the mind. Cittaṁ, bhikkhave, abhāvitaṁ abahulīkataṁ dukkhādhivahaṁ hotī”ti. An undeveloped and uncultivated mind brings suffering.”
“Ye te, bhikkhave, bhikkhū adhammaṁ dhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, those mendicants who explain what is not the teaching as the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. bahujanaahitāya → bahujanāhitāya (bj, sya-all, pts1ed) | bahujanaasukhāya → bahujanāsukhāya (bj, sya-all, pts1ed) “Ye te, bhikkhave, bhikkhū dhammaṁ adhammoti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, those mendicants who explain what is the teaching as not the teaching are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. te → yepi te (sya-all) " te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
“Ye te, bhikkhave, bhikkhū anāpattiṁ āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, those mendicants who explain non-offense as an offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. “Ye te, bhikkhave, bhikkhū āpattiṁ anāpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, those mendicants who explain an offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. “Ye te, bhikkhave, bhikkhū lahukaṁ āpattiṁ garukā āpattīti dīpenti …pe… garukaṁ āpattiṁ lahukā āpattīti dīpenti …pe… duṭṭhullaṁ āpattiṁ aduṭṭhullā āpattīti dīpenti …pe… aduṭṭhullaṁ āpattiṁ duṭṭhullā āpattīti dīpenti …pe… sāvasesaṁ āpattiṁ anavasesā āpattīti dīpenti …pe… anavasesaṁ āpattiṁ sāvasesā āpattīti dīpenti …pe… sappaṭikammaṁ āpattiṁ appaṭikammā āpattīti dīpenti …pe… appaṭikammaṁ āpattiṁ sappaṭikammā āpattīti dīpenti te, bhikkhave, bhikkhū bahujanaahitāya paṭipannā bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Those mendicants who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. “Mendicants, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. Evamevaṁ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ …pe… yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
“Ekapuggalo, bhikkhave, loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “One person, mendicants, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Ayaṁ kho, bhikkhave, ekapuggalo loke uppajjamāno uppajjati bahujanaahitāya bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. This is one person who arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.” “Nāhaṁ, bhikkhave, aññaṁ ekapuggalampi samanupassāmi yo evaṁ bahujanaahitāya paṭipanno bahujanaasukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ yathayidaṁ, bhikkhave, makkhali moghapuriso. “Mendicants, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that silly man, the bamboo-staffed ascetic. Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, khippaṁ → khipaṁ (bj, sya-all, km, pts1ed) | uḍḍeyya → oḍḍeyya (bj); ujjheyya (mr) evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti. so too that silly man, the bamboo-staffed ascetic, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.” “Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṁ viharati. “Mendicants, in a poorly explained teaching and training an energetic person lives in suffering. “Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṁ viharati. “Mendicants, in a well explained teaching and training a lazy person lives in suffering.
Akusalañca hidaṁ, bhikkhave, pahīnaṁ ahitāya dukkhāya saṁvatteyya nāhaṁ evaṁ vadeyyaṁ: And if giving up the unskillful led to harm and suffering, I would not say: Akusalañca hidaṁ, bhikkhave → akusalaṁ bhikkhave (mr) " Kusalañca hidaṁ, bhikkhave, bhāvitaṁ ahitāya dukkhāya saṁvatteyya, nāhaṁ evaṁ vadeyyaṁ: If developing the skillful led to harm and suffering I wouldn’t say:
Tayidaṁ, bhikkhave, hoti bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. This is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans. “Ye te, bhikkhave, bhikkhū duggahitehi suttantehi byañjanappatirūpakehi atthañca dhammañca paṭibāhanti te, bhikkhave, bhikkhū bahujanāhitāya paṭipannā bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some mendicants shut out the meaning and the teaching. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
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’. 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’.
“Dvīhi, bhikkhave, dhammehi samannāgato dukkhaṁ viharati. “Anyone who has two things lives in suffering. Imehi kho, bhikkhave, dvīhi dhammehi samannāgato dukkhaṁ viharati”. Anyone who has these two things lives in suffering.”
“Tīhi, bhikkhave, dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, a well-known mendicant who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Imehi kho, bhikkhave, tīhi dhammehi samannāgato ñāto bhikkhu bahujanaahitāya paṭipanno hoti bahujanadukkhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. A well-known mendicant who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
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’.
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’.
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’.
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’. 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’.
‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa’. an3.33 a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, km, mr) | vivattayi → vāvattayi (bj, pts1ed); vivaṭṭayi (sya-all)
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānan’ti? ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ sabbadukkhaṁ upaccagun”ti. and risen above all suffering.” "
Sakko hi, bhikkhave, devānamindo aparimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, aparimutto dukkhasmāti vadāmi. Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say. So hi, bhikkhave, bhikkhu parimutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimutto dukkhasmāti vadāmī”ti. Because that mendicant is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.” "
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. But I was swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. And I thought, “Hopefully I can find an end to this entire mass of suffering.” Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. And I thought, “Hopefully I can find an end to this entire mass of suffering.” Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto. But I was swamped by rebirth, old age, and death, by sorrow, lamentation, pain, sadness, and distress. I was swamped by suffering, mired in suffering. Appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Ayaṁ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti. This is called a mendicant who is keen, alert, and mindful so as to rightly make an end of suffering.” "
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’.
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’.
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. Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? And what is the noble truth of the origin of suffering? dukkhasamudayaṁ → dukkhasamudayo (bj, sya-all, km) Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. 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) " Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. 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? Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. This is called the noble truth of the practice that leads to the cessation of suffering.
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṁ tattha sādhukaṁ samanuyuñjeyyaṁ samanugāheyyaṁ samanubhāseyyaṁ. ‘Your teaching does not lead someone who practices it to the complete ending of suffering, the goal for which it is taught.’ Then I’d carefully pursue, press, and grill them on that point.
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, kālāmā, pajaheyyātha. ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. samādinnā → samādiṇṇā (mr) “Luddho panāyaṁ, kālāmā, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. “A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” tathattāya → tadatthāya (mr) | yaṁ sa → yaṁ tassa (mr) “Duṭṭho panāyaṁ, kālāmā, purisapuggalo dosena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. “A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” hanati → hanti (bj, pts1ed) “Mūḷho panāyaṁ, kālāmā, purisapuggalo mohena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. “A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? “When you undertake them, do they lead to harm and suffering, or not? “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. “When you undertake them, they lead to harm and suffering. “ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti, “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ Akarontaṁ kho pana maṁ pāpakammaṁ kuto dukkhaṁ phusissatī’ti, ayamassa tatiyo assāso adhigato hoti. and since I’m not doing anything bad, how can suffering touch me?’ This is the third consolation they’ve won.
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha. But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. Luddho kho ayaṁ, sāḷhā, abhijjhālu pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” Duṭṭho kho ayaṁ, sāḷhā, byāpannacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” Mūḷho kho ayaṁ, sāḷhā, avijjāgato pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti, yaṁ sa hoti dīgharattaṁ ahitāya dukkhāyā”ti. A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? “When you undertake them, do they lead to harm and suffering, or not? “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattantīti. “When you undertake them, they lead to harm and suffering. ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti, “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
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’.
Iti kammakkhayā dukkhakkhayo, dukkhakkhayā vedanākkhayo, vedanākkhayā sabbaṁ dukkhaṁ nijjiṇṇaṁ bhavissati— So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away. evametissā sandiṭṭhikāya nijjarāya visuddhiyā samatikkamo hoti. This is how to go beyond suffering by means of this purification by wearing away in this very life.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. They will transmigrate at most seven times among gods and humans and then make an end of suffering. So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. If they don’t penetrate so far, with the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. Taṁ vā pana anabhisambhavaṁ appaṭivijjhaṁ tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
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’.
Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.
Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti; It’s when a mendicant truly understands: ‘This is suffering’ … ‘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’.
Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. Ye kho panassa sevanti bhajanti payirupāsanti diṭṭhānugatiṁ āpajjanti, tesaṁ taṁ hoti dīgharattaṁ ahitāya dukkhāya. If you associate with, accompany, and attend to that person, following their example, it’ll be for your lasting harm and suffering. …
‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. ‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathāssa vipākaṁ paṭisaṁvediyatī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāya. ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering. Idha pana, bhikkhave, ekacco puggalo abhāvitakāyo hoti abhāvitasīlo abhāvitacitto abhāvitapañño paritto appātumo appadukkhavihārī. A person who hasn’t developed their physical endurance, ethics, mind, or wisdom. They’re small-minded and mean-spirited, living in suffering. ‘yathā yathāyaṁ puriso kammaṁ karoti tathā tathā taṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso na hoti, okāso na paññāyati sammā dukkhassa antakiriyāya. ‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering. ‘yathā yathā vedanīyaṁ ayaṁ puriso kammaṁ karoti tathā tathā tassa vipākaṁ paṭisaṁvedetī’ti, evaṁ santaṁ, bhikkhave, brahmacariyavāso hoti, okāso paññāyati sammā dukkhassa antakiriyāyā”ti. ‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.” "
Yaṁ loko anicco dukkho vipariṇāmadhammo, ayaṁ loke ādīnavo. That the world is impermanent, suffering, and perishable: this is its drawback. loko → loke (pts1ed, mr)
Yaṁ, bhikkhave, lobhapakataṁ kammaṁ lobhajaṁ lobhanidānaṁ lobhasamudayaṁ, taṁ kammaṁ akusalaṁ taṁ kammaṁ sāvajjaṁ taṁ kammaṁ dukkhavipākaṁ, taṁ kammaṁ kammasamudayāya saṁvattati, na taṁ kammaṁ kammanirodhāya saṁvattati. Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.
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’.
Seyyathāpi, bhikkhave, nadīmukhe khippaṁ uḍḍeyya bahūnaṁ macchānaṁ ahitāya dukkhāya anayāya byasanāya; It’s like a trap set at the mouth of a river, which would bring harm, suffering, calamity, and disaster for many fish. khippaṁ → khipaṁ (bj, sya-all, pts1ed) | uḍḍeyya → oḍḍeyya (bj) | bahūnaṁ → bahunnaṁ (bj, sya-all, km, pts1ed) " evamevaṁ kho, bhikkhave, makkhali moghapuriso manussakhippaṁ maññe loke uppanno bahūnaṁ sattānaṁ ahitāya dukkhāya anayāya byasanāyā”ti. In the same way that silly man the bamboo-staffed ascetic is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.” "
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’. 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’. 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’.
‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this teaching leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’
saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati. These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone yoked to them is called: ‘one who has not found sanctuary from the yoke’. ponobhavikehi → ponobbhavikehi (sya-all, mr) " visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati. These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone unyoked from them is called: ‘one who has found sanctuary from the yoke’.
Na cāhaṁ, āvuso, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. But I also say there’s no making an end of suffering without reaching the end of the world. dukkhā atthi pamocanaṁ. there’s no release from suffering.
dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso; Taking suffering as happiness. dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso; Taking suffering as suffering. dukkhe ca sukhasaññino; suffering as happiness, Dukkhūpasamagāminaṁ. that leads to the stilling of suffering. dukkhamaddakkhu dukkhato. suffering as suffering, sabbaṁ dukkhaṁ upaccagun”ti. they’ve risen above all suffering.” "
Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. It’s when a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
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’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. But they truly understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Nor do they truly understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. And they truly understand: ‘This is suffering’ …
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’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. But they truly understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Nor do they truly understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. And they truly understand: ‘This is suffering’ …
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’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. But they really understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Nor do they really understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. And they really understand: ‘This is suffering’ …
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’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. But they really understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Nor do they really understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. And they really understand: ‘This is suffering’ …
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’. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. But they really understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Nor do they really understand: ‘This is suffering’ … So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. And they really understand: ‘This is suffering’ …
‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. the suffering or death of a woman or man in such and such village or town. kālaṅkato → kālakato (bj, sya-all, km, pts1ed) ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā. the suffering or death of a woman or man in such and such village or town, but they see it themselves. ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member. ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṁ na attaniyaṁ samanupassati, ayaṁ vuccati, rāhula, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
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’.
‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo— No-one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.
‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti. ‘All sensual pleasures are impermanent, suffering, and perishable.’ ‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti. ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.
“Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. ‘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.
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’.
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha. ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up. “Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti. “A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” tathattāya → tadatthāya (mr) “Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti. “An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?” “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? “When you undertake them, do they lead to harm and suffering, or not? “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti. “When you undertake them, they lead to harm and suffering. ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
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’.
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’.
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’.
Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. It’s a mendicant who—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Puna caparaṁ, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way. Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. I taught the Dhamma to my disciples in order to rightly end suffering in every way. Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. I taught the Dhamma to my disciples in order to rightly end suffering in every way.
Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
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’.
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, bhikkhave, ariyasāvako paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
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’.
‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. bahupāyāsā → bahūpāyāsā (bj, sya-all, km, pts1ed) " Sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. an5.76 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. ‘kiñcāpi, āvuso, appassādā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo; ‘Reverends, even though the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks, ‘appassādā, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. ‘Reverend, the Buddha says that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. Maṁsapesūpamā kāmā vuttā bhagavatā …pe… tiṇukkūpamā kāmā vuttā bhagavatā … aṅgārakāsūpamā kāmā vuttā bhagavatā … supinakūpamā kāmā vuttā bhagavatā … yācitakūpamā kāmā vuttā bhagavatā … rukkhaphalūpamā kāmā vuttā bhagavatā … asisūnūpamā kāmā vuttā bhagavatā … sattisūlūpamā kāmā vuttā bhagavatā … sappasirūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. an5.76 a scrap of meat … a grass torch … a pit of glowing coals … a dream … borrowed goods … fruit on a tree … a butcher’s knife and chopping block … a staking sword … 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. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… 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’. 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’. Knowing and seeing like this, his mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When freed, he knows ‘it is freed’.
“Pañcahi, bhikkhave, dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “Mendicants, a senior mendicant who has five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Imehi kho, bhikkhave, pañcahi dhammehi samannāgato thero bhikkhu bahujanaahitāya paṭipanno hoti bahujanaasukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. A senior mendicant who has these five qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering.
“Pañcimāni, bhikkhave, samaṇadukkhāni. “Mendicants, there are these five kinds of suffering for an ascetic. Imāni kho, bhikkhave, pañca samaṇadukkhāni. These are five kinds of suffering for an ascetic.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. I’m wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Ahaṁ khomhi paññavā udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. wise. I have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Seyyathāpi, āvuso, puriso ābādhiko dukkhito bāḷhagilāno addhānamaggappaṭipanno. Suppose a person was traveling along a road, and they were sick, suffering, gravely ill.
Ayaṁ vuccati, bhikkhave, bhikkhu niranusayo, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassa. That’s why they’re called a mendicant who is without underlying tendencies, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, km, mr) | vivattayi → vāvattayi (bj); vivaṭṭayi (sya-all, pts1ed) "
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. This too is a warm-hearted quality.
Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’. an6.14 a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering. nappajahāsi → na pahāsi (bj, sya-all, km, pts1ed) " ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti. an6.14 a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
‘bhikkhu sakkāyābhirato nappajahāsi sakkāyaṁ sammā dukkhassa antakiriyāya’. an6.15 a mendicant who enjoys substantial reality, who hasn’t given up substantial reality to rightly make an end of suffering. ‘bhikkhu nibbānābhirato pajahāsi sakkāyaṁ sammā dukkhassa antakiriyāyā’ti. an6.15 a mendicant who delights in extinguishment, who has given up substantial reality to rightly make an end of suffering.
Tena kho pana samayena nakulapitā gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Nakula’s father was sick, suffering, gravely ill. Dukkhā, gahapati, sāpekkhassa kālakiriyā; Such concern is suffering, Dukkhā, gahapati, sāpekkhassa kālakiriyā; Such concern is suffering,
‘dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ; ‘Suffering’, Kasmā ca, bhikkhave, dukkhanti …pe… And why are ‘suffering’, Kāmarāgarattāyaṁ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi paṅkā na parimuccati, samparāyikāpi paṅkā na parimuccati, tasmā ‘paṅko’ti kāmānametaṁ adhivacananti. Someone who is besotted by sensual greed and shackled by lustful desire is not freed from suffering, disease, boils, chains, or bogs in the present life or in lives to come. That is why these are terms for sensual pleasures. Bhayaṁ dukkhaṁ rogo gaṇḍo, Danger, suffering, disease, boils, sabbadukkhaṁ upaccagun”ti. and risen above all suffering.” "
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Yo so, bhikkhave, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti, yo hoti vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. This will be for their lasting harm and suffering. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. This will be for their lasting harm and suffering.
“Dāliddiyaṁ, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? “Mendicants, isn’t poverty suffering in the world for a person who enjoys sensual pleasures?” Dāliddiyaṁ → dāḷiddiyaṁ (bj); daḷiddiyaṁ (sya-all) “Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyati, iṇādānampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? “When a poor, penniless person falls into debt, isn’t being in debt also suffering in the world for a person who enjoys sensual pleasures?” daliddo → daḷiddo (bj, sya-all) | anāḷhiko → anāḷhiyo (bj); anāḷiko (si, pts1ed); anaddhiko (sya-all, km) “Yampi, bhikkhave, daliddo assako anāḷhiko iṇaṁ ādiyitvā vaḍḍhiṁ paṭissuṇāti, vaḍḍhipi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? “When a poor person who has fallen into debt agrees to pay interest, isn’t the interest also suffering in the world for a person who enjoys sensual pleasures?” codanāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? Isn’t being warned suffering in the world for a person who enjoys sensual pleasures?” anucariyāpi, bhikkhave, dukkhā lokasmiṁ kāmabhogino”ti? Isn’t being prosecuted suffering in the world for a person who enjoys sensual pleasures?” bandhanampi, bhikkhave, dukkhaṁ lokasmiṁ kāmabhogino”ti? Isn’t being imprisoned suffering in the world for a person who enjoys sensual pleasures?” “Iti kho, bhikkhave, dāliddiyampi dukkhaṁ lokasmiṁ kāmabhogino, iṇādānampi dukkhaṁ lokasmiṁ kāmabhogino, vaḍḍhipi dukkhā lokasmiṁ kāmabhogino, codanāpi dukkhā lokasmiṁ kāmabhogino, anucariyāpi dukkhā lokasmiṁ kāmabhogino, bandhanampi dukkhaṁ lokasmiṁ kāmabhogino; “So mendicants, poverty, debt, interest, warnings, prosecution, and imprisonment are suffering in the world for those who enjoy sensual pleasures. Dāliddiyaṁ dukkhaṁ loke, Poverty is said to be suffering in the world, Etañhi bandhanaṁ dukkhaṁ, Such imprisonment is true suffering Etañhi bandhanaṁ dukkhaṁ, Such imprisonment is true suffering,
Tena kho pana samayena āyasmā phagguno ābādhiko hoti dukkhito bāḷhagilāno. Now at that time Venerable Phagguna was sick, suffering, gravely ill. phagguno → phagguṇo (bj, sya-all); phegguno (mr)
Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” abhijānanto → abhijānitvā (mr) | parijānanto → parijānitvā (mr) Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto, pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows … an end of suffering in this very life.” Ettāvatā kho, āvuso, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” parijānanto → sabbatthapi evameva " Ettāvatā kho, bhikkhave, bhikkhu abhiññeyyaṁ abhijānāti, pariññeyyaṁ parijānāti, abhiññeyyaṁ abhijānanto pariññeyyaṁ parijānanto diṭṭheva dhamme dukkhassantakaro hotī”ti. That’s how a mendicant directly knows what should be directly known and completely understands what should be completely understood. Knowing and understanding thus they make an end of suffering in this very life.” "
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā. Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. byādhipi dukkho → vyādhipi dukkho (bj); byādhipi dukkhā (sya-all, mr); vyādhipi dukkhā (pts1ed) | pañcupādānakkhandhā → pañcupādānakkhandhāpi (mr) Katamo ca, bhikkhave, dukkhassa nidānasambhavo? And what is the source of suffering? Taṇhā, bhikkhave, dukkhassa nidānasambhavo. Craving is the source of suffering. Katamā ca, bhikkhave, dukkhassa vemattatā? And what is the diversity of suffering? Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. There is suffering that is severe, mild, slow to fade, and quick to fade. 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: Yato kho, bhikkhave, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhassa nidānasambhavaṁ pajānāti, evaṁ dukkhassa vemattataṁ pajānāti, evaṁ dukkhassa vipākaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti dukkhanirodhaṁ. When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’
Dukkhasutta Suffering sabbasaṅkhāre dukkhato samanupassanto …pe… It’s quite possible for a mendicant who regards all conditions as suffering to accept views that agree with the teaching. …”
“‘So vata, bhikkhave, bhikkhu nibbānaṁ dukkhato samanupassanto anulomikāya khantiyā samannāgato bhavissatī’ti netaṁ ṭhānaṁ vijjati. “Mendicants, it’s quite impossible for a mendicant who regards extinguishment as suffering to accept views that agree with the teaching. …
“Cha, bhikkhave, ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā dukkhasaññaṁ upaṭṭhāpetuṁ. “Mendicants, seeing six benefits is quite enough to establish the perception of suffering in all conditions without qualification. Ime kho, bhikkhave, cha ānisaṁse sampassamānena alameva bhikkhunā sabbasaṅkhāresu anodhiṁ karitvā dukkhasaññaṁ upaṭṭhāpetun”ti. Seeing these six benefits is quite enough to establish the perception of suffering in all conditions without qualification.” "
ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
Aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. The perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation.
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, bhikkhave, ariyasāvako paññavā hoti …pe… sammā dukkhakkhayagāminiyā. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
Ayaṁ vuccati, bhikkhave, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. they’re called a mendicant who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” "
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. sakideva → sakiṁdeva (mr) | dukkhassantaṁ karoti → dukkhassantakaro hoti (mr) "
Dukkhānupassīsutta Observing Suffering Idha, bhikkhave, ekacco puggalo sabbasaṅkhāresu dukkhānupassī viharati …pe…. First, take a person who meditates observing suffering in all conditions. They perceive suffering and experience suffering. Constantly, continually, and without interruption, they apply the mind and fathom with wisdom. …” "
“Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. “Even before kindling the sacrificial fire and raising the sacrificial post, one raises three unskillful knives which ripen and result in suffering. ādento → ādhento (sya-all, pts1ed) | dukkhudrayāni → dukkhuddayāni (si) Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ paṭhamaṁ manosatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. Even before kindling the sacrificial fire and raising the sacrificial post one raises this first unskillful mental knife which ripens and results in suffering. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ dutiyaṁ vacīsatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. Even before kindling the sacrificial fire and raising the sacrificial post one raises this second unskillful verbal knife which ripens and results in suffering. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā idaṁ tatiyaṁ kāyasatthaṁ ussāpeti akusalaṁ dukkhudrayaṁ dukkhavipākaṁ. Even before kindling the sacrificial fire and raising the sacrificial post, one raises this third unskillful bodily knife which ripens and results in suffering. Aggiṁ, brāhmaṇa, ādento yūpaṁ ussāpento pubbeva yaññā imāni tīṇi satthāni ussāpeti akusalāni dukkhudrayāni dukkhavipākāni. Even before kindling the sacrificial fire and raising the sacrificial post, one raises these three unskillful knives which ripen and result in suffering.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā. The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering. ‘Anicce dukkhasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. ‘When the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? Anicce dukkhasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato ālasye kosajje vissaṭṭhiye pamāde ananuyoge apaccavekkhaṇāya tibbā bhayasaññā paccupaṭṭhitā hoti, seyyathāpi, bhikkhave, ukkhittāsike vadhake. When a mendicant often meditates with a mind reinforced with the perception of suffering in impermanence, they establish a keen perception of the danger of sloth, laziness, slackness, negligence, lack of commitment, and failure to review, like a killer with a drawn sword. … ‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, iti kho panetaṁ vuttaṁ. ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’ That’s what I said, but why did I say it? Dukkhe anattasaññāparicitena, bhikkhave, bhikkhuno cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. When a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, their mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli. It has gone beyond discrimination, and is peaceful and well freed. Sace, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu na ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. If a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, but their mind is not rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; nor has it gone beyond discrimination, and is not peaceful or well freed, Veditabbametaṁ, bhikkhave, bhikkhunā ‘abhāvitā me dukkhe anattasaññā, natthi me pubbenāparaṁ viseso, appattaṁ me bhāvanābalan’ti. they should know: ‘My perception of not-self in suffering is undeveloped. I don’t have any distinction higher than before. I haven’t attained a fruit of development.’ Sace pana, bhikkhave, bhikkhuno dukkhe anattasaññāparicitena cetasā bahulaṁ viharato imasmiñca saviññāṇake kāye bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānāpagataṁ mānasaṁ hoti vidhāsamatikkantaṁ santaṁ suvimuttaṁ. But if a mendicant often meditates with a mind reinforced with the perception of not-self in suffering, and their mind is rid of ego, possessiveness, and conceit for this conscious body and all external stimuli; and it has gone beyond discrimination, and is peaceful and well freed, Veditabbametaṁ, bhikkhave, bhikkhunā ‘subhāvitā me dukkhe anattasaññā, atthi me pubbenāparaṁ viseso, pattaṁ me bhāvanābalan’ti. they should know: ‘My perception of not-self in suffering is well developed. I have realized a distinction higher than before. I have attained a fruit of development.’ ‘Dukkhe anattasaññā, bhikkhave, bhāvitā bahulīkatā mahapphalā hoti mahānisaṁsā amatogadhā amatapariyosānā’ti, ‘When the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. It culminates in the deathless and ends with the deathless.’
Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati, saṁyutto methunena saṁyogena na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. This is called one who lives the celibate life impurely, yoked by the yoke of sex. They’re not freed from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. jarāya maraṇena → jarāmaraṇena (bj, sya-all, pts1ed) Ayaṁ vuccati, brāhmaṇa, aparisuddhaṁ brahmacariyaṁ carati saṁyutto methunena saṁyogena, na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. This is called one who lives the celibate life impurely, yoked by the yoke of sex. They’re not free from rebirth, old age, death, sorrow, lamentation, pain, sadness, and distress. They’re not free from suffering, I say.
Tassa sā diṭṭhi pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. And so their views grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. Tassa sā diṭṭhi nirujjhati, so parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmi. And so their views cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say. Tassa so vippaṭisāro pavaḍḍhati, so na parimuccati jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, na parimuccati dukkhasmāti vadāmi. And so their regrets grow. They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re not freed from suffering, I say. Tassa so vippaṭisāro nirujjhati, so parimuccati jātiyā …pe… dukkhasmāti vadāmi. And so their regrets cease. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.
Tassime dhammā aññamaññaṁ vipaccanīkā gahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti kodhābhibhūtassa. When an angry person gets these things that are the exact opposite of what they need, it’s for their lasting harm and suffering.
Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Yañca kho so, bhikkhave, dussīlo pāpadhammo asucisaṅkassarasamācāro …pe… kasambujāto khattiyakaññaṁ vā brāhmaṇakaññaṁ vā gahapatikaññaṁ vā mudutalunahatthapādaṁ āliṅgetvā upanisīdati vā upanipajjati vā, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man sits or lies down embracing a girl of the aristocrats or brahmins or householders with soft and tender hands and feet, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. tañhi tassa → taṁ hissa (pts1ed, mr) Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā abhivādanaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders bowing down, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā añjalikammaṁ sādiyati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man consents to well-to-do aristocrats or brahmins or householders revering him with joined palms, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. Yañca kho so, bhikkhave, dussīlo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ cīvaraṁ paribhuñjati, tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoys the use of a robe given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ piṇḍapātaṁ paribhuñjati, tañhi tassa hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoy almsfood given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ mañcapīṭhaṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoys the use of beds and seats given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell. Yañca kho so, bhikkhave, dussīlo pāpadhammo …pe… kasambujāto khattiyamahāsālānaṁ vā brāhmaṇamahāsālānaṁ vā gahapatimahāsālānaṁ vā saddhādeyyaṁ vihāraṁ paribhuñjati. Tañhi tassa, bhikkhave, hoti dīgharattaṁ ahitāya dukkhāya kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. But when such an unethical man enjoys the use of dwellings given in faith by well-to-do aristocrats or brahmins or householders, that brings him lasting harm and suffering. When his body breaks up, after death, he’s reborn in a place of loss, a bad place, the underworld, hell.
‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. ‘Brahmins, life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. lahukaṁ → lahusaṁ (ṭīkā) | mantāyaṁ → mantāya (sabbattha) evamevaṁ kho, brāhmaṇa, ussāvabindūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇaṁ. In the same way, life as a human is like a dewdrop. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death. evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all) ‘appakaṁ, brāhmaṇa, jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. ‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ ‘appakaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. ‘Life as a human is short, brief, and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’
~ Observing Suffering in the Eye, Etc. Idha, bhikkhave, ekacco puggalo cakkhusmiṁ dukkhānupassī viharati …pe… First, take a person who meditates observing suffering in the eye. … dukkhānupassī viharati … meditates observing suffering …
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering.
so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ nappajānāti. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ nappajānāti. It’s impermanent, suffering, and perishable.’ They don’t truly understand it. ‘Na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. so ca kho anicco dukkho vipariṇāmadhammo’ti yathābhūtaṁ pajānāti. It’s impermanent, suffering, and perishable.’ They truly understand it. tañca kho aniccaṁ dukkhaṁ vipariṇāmadhamman’ti yathābhūtaṁ pajānāti. It’s impermanent, suffering, and perishable.’ They truly understand it. ‘Parimuccati dukkhasmā’ti vadāmi. They’re freed from suffering, I say.
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’.
Idha, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. It’s for a mendicant who’s wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, visākhe, mātugāmo paññavā hoti …pe… It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, bhikkhave, mātugāmo paññavā hoti …pe… It’s when a female is wise. She has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, brāhmaṇa, kulaputto paññavā hoti …pe… sammā dukkhakkhayagāminiyā. It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘Dukkhan’ti, bhikkhave, kāmānametaṁ adhivacanaṁ. ‘Suffering’, Kasmā ca, bhikkhave, ‘dukkhan’ti …pe… And why are ‘suffering’, Bhayaṁ dukkhañca rogo ca, Danger, suffering, and disease,
Idha, bhikkhave, kulaputto paññavā hoti …pe… sammā dukkhakkhayagāminiyā. It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering. So tiṇṇaṁ saṁyojanānaṁ parikkhayā ekabījī hoti, ekaṁyeva mānusakaṁ bhavaṁ nibbattetvā dukkhassantaṁ karoti. With the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering. So tiṇṇaṁ saṁyojanānaṁ parikkhayā kolaṅkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. With the ending of three fetters, they go from family to family. They will transmigrate between two or three families and then make an end of suffering. So tiṇṇaṁ saṁyojanānaṁ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṁ deve ca manusse ca sandhāvitvā saṁsaritvā dukkhassantaṁ karoti. With the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
‘Idaṁ dukkhan’ti khvassa, āvuso, aññātaṁ adiṭṭhaṁ appattaṁ asacchikataṁ anabhisametaṁ. “‘This is suffering.’ … khvassa → khossa (sya-all); kho yaṁ (mr) ‘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.’ …
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’. 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’. 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’.
Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha. Yo kho panāvuso, ābādho dukkhametaṁ vuttaṁ bhagavatā. And affliction has been called suffering by the Buddha.
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. So yadeva tattha hoti vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Na cāhaṁ, brāhmaṇā, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. But I also say there’s no making an end of suffering without reaching the end of the world.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away.
paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Dukkhaṁ, bhikkhave, anātho viharati. Living without a protector is suffering. Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Dukkhaṁ, bhikkhave, anātho viharati. Living without a protector is suffering.
Dukkhaṁ, bhikkhave, anātho viharati. Living without a protector is suffering. Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Dukkhaṁ, bhikkhave, anātho viharati. Living without a protector is suffering.
Ekadhamme, bhikkhave, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. imasmiṁ kho, bhikkhave, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. Dasasu, bhikkhave, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. imesu kho, bhikkhave, dasasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding these ten things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life.
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. imasmiṁ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. … Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life.
Puna caparaṁ, bhikkhave, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
Tena kho pana samayena āyasmā girimānando ābādhiko hoti dukkhito bāḷhagilāno. Now at that time Venerable Girimānanda was sick, suffering, gravely ill. “Āyasmā, bhante, girimānando ābādhiko hoti dukkhito bāḷhagilāno. “Sir, Venerable Girimānanda is sick, suffering, gravely ill. ‘bahudukkho kho ayaṁ kāyo bahuādīnavo. Iti imasmiṁ kāye vividhā ābādhā uppajjanti, seyyathidaṁ— ‘This body has much suffering and many drawbacks. For this body is beset with many kinds of affliction, such as the following.
“Kiṁ nu kho, āvuso sāriputta, sukhaṁ, kiṁ dukkhan”ti? “Reverend Sāriputta, what is happiness and what is suffering?” “Abhinibbatti kho, āvuso, dukkhā, anabhinibbatti sukhā. “Rebirth is suffering, reverend, no rebirth is happiness. Abhinibbattiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ— When there is rebirth, you can expect this kind of suffering. Abhinibbattiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ. When there is rebirth, this is the kind of suffering you can expect.
“Kiṁ nu kho, āvuso, sāriputta, imasmiṁ dhammavinaye sukhaṁ, kiṁ dukkhan”ti? “Reverend Sāriputta, in this teaching and training, what is happiness and what is suffering?” “Anabhirati kho, āvuso, imasmiṁ dhammavinaye dukkhā, abhirati sukhā. “Reverend, in this teaching and training dissatisfaction is suffering and satisfaction is happiness. Anabhiratiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ— When you’re dissatisfied, you can expect this kind of suffering. Anabhiratiyā, āvuso, sati idaṁ dukkhaṁ pāṭikaṅkhaṁ. When you’re dissatisfied, this is the kind of suffering you can expect.
Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. This will be for their lasting harm and suffering. Tañhi tesaṁ, ānanda, hoti dīgharattaṁ ahitāya dukkhāya. This will be for their lasting harm and suffering.
evametassa kevalassa dukkhakkhandhassa samudayo hoti; That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. That is how this entire mass of suffering ceases.’
Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato. What he clings to and holds to is just suffering. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato. What he clings to and holds to is just suffering. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeveso āyasmā allīno, tadeveso āyasmā ajjhupagato”ti. What he clings to and holds to is just suffering.” Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, na meso attā’ti— And what’s suffering is not mine, I am not this, this is not my self. Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. Yaṁ dukkhaṁ tadeva tvaṁ, gahapati, allīno, tadeva tvaṁ, gahapati, ajjhupagato”ti. What you cling to and hold to is just suffering.” Yadaniccaṁ taṁ dukkhaṁ. And what’s impermanent is suffering. ‘Yaṁ dukkhaṁ taṁ netaṁ mama, nesohamasmi, nameso attā’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ. And I’ve truly seen clearly with right wisdom that what’s suffering is not mine, I am not this, it’s not my self.
“Abhiññāya kho ahaṁ, uttiya, sāvakānaṁ dhammaṁ desemi sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti. “Uttiya, I teach my disciples from my own insight in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to end the cycle of suffering, and to realize extinguishment.” Tadassa uttiyassa paribbājakassa dīgharattaṁ ahitāya dukkhāyā”ti. That would be for his lasting harm and suffering.”
yañca kāyakammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yañca vacīkammaṁ yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering. samādinnaṁ → samādiṇṇaṁ (pts1ed, mr) yañca manokammaṁ yathādiṭṭhi samattaṁ samādinnaṁ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā, sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṁvattanti. Whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and choices all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Dukkhudrayasutta With Suffering as Outcome “Dukkhudrayañca vo, bhikkhave, dhammaṁ desessāmi sukhudrayañca. “I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … katamo ca, bhikkhave, dukkhudrayo dhammo? And what is the principle whose outcome is suffering? ayaṁ vuccati, bhikkhave, dukkhudrayo dhammo. This is the principle whose outcome is suffering.
Dukkhavipākasutta Result in Suffering “Dukkhavipākañca vo, bhikkhave, dhammaṁ desessāmi sukhavipākañca. “I will teach you the principle that results in suffering and that which results in happiness. … katamo ca, bhikkhave, dukkhavipāko dhammo? And what principle results in suffering? ayaṁ vuccati, bhikkhave, dukkhavipāko dhammo. This is called the principle that results in suffering.
Dukkhudrayasutta With Suffering as Outcome “Dukkhudrayañca vo, bhikkhave, dhammaṁ desessāmi sukhudrayañca. “I will teach you the principle that has suffering as outcome, and that which has happiness as outcome. … katamo ca, bhikkhave, dukkhudrayo dhammo? And what is the principle whose outcome is suffering? ayaṁ vuccati, bhikkhave, dukkhudrayo dhammo. This is the principle whose outcome is suffering.
“Dukkhavipākañca vo, bhikkhave, dhammaṁ desessāmi sukhavipākañca. “I will teach you the principle that results in suffering and that which results in happiness. … katamo ca, bhikkhave, dukkhavipāko dhammo? And what is the principle that results in suffering? ayaṁ vuccati, bhikkhave, dukkhavipāko dhammo. This is called the principle that results in suffering.
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. akusalasañcetanikā dukkhudrayā dukkhavipākā → akusalaṁ sañcetanikaṁ dukkhudrayaṁ dukkhavipākaṁ (mr) catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpatti akusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu → … sañcetanikahetu (mr) evamevaṁ kho, bhikkhave, tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; catubbidhavacīkammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti; tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjantīti. In the same way, when their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmī”ti. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.” "
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. Tatra, bhikkhave, tividhā kāyakammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; Now, there are three kinds of corruption and failure of bodily action that have unskillful intention, with suffering as their outcome and result. catubbidhā vacīkammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti; There are four kinds of corruption and failure of verbal action that have unskillful intention, with suffering as their outcome and result. tividhā manokammantasandosabyāpatti akusalasañcetanikā dukkhudrayā dukkhavipākā hoti. There are three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. Tividhakāyakammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti, catubbidhavacīkammanta …pe… tividhamanokammantasandosabyāpattiakusalasañcetanikāhetu vā, bhikkhave, sattā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjanti. When their body breaks up, after death, sentient beings are reborn in a place of loss, a bad place, the underworld, hell because of these three kinds of corruption and failure of bodily action, these four kinds of corruption and failure of verbal action, or these three kinds of corruption and failure of mental action that have unskillful intention, with suffering as their outcome and result. Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated.
Na tvevāhaṁ, bhikkhave, sañcetanikānaṁ kammānaṁ katānaṁ upacitānaṁ appaṭisaṁveditvā dukkhassantakiriyaṁ vadāmi. And I don’t say that suffering is ended without experiencing intentional deeds that have been performed and accumulated. “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti? “Not doing any bad deed, would they still experience any suffering?” Akarontañhi, bhante, pāpakammaṁ kuto dukkhaṁ phusissatī”ti. For if they don’t do any bad deed, from where would suffering afflict them?” “Akarontaṁ kho pana pāpakammaṁ api nu kho dukkhaṁ phuseyyā”ti? “Not doing any bad deed, would they still experience any suffering?” Akarontañhi, bhante, pāpakammaṁ kuto dukkhaṁ phusissatī”ti. For if they don’t do any bad deed, from where would suffering afflict them?”
Asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratasaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā— The perceptions of ugliness, death, repulsiveness of food, dissatisfaction with the whole world, impermanence, suffering in impermanence, and not-self in suffering, giving up, fading away, and cessation.
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. mahākappino → mahākappuno (si, pts1ed) | pavuṭā → paṭuvā (pts1ed); sapuṭā (mr) evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. In the same way, after transmigrating the foolish and the astute will make an end of suffering.’ Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 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’.
Puna caparaṁ, mahāli, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering. sakideva → sakiṁdeva (mr)
“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’.” Idaṁ dukkhanti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto. ‘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’. ‘saṅkilesikā dhammā pahīyissanti, vodāniyā dhammā abhivaḍḍhissanti, paññāpāripūriṁ vepullattañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati, dukkho ca kho vihāro’ti. ‘Corrupting qualities will be given up and cleansing qualities will grow. One will enter and remain in the fullness and abundance of wisdom, having realized it with one’s own insight in this very life. But such a life is suffering.’
Seyyathāpi, māṇava, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak. 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’.
Yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarissati, nāmatopi anussarissati, gottatopi anussarissati, āyuppamāṇatopi anussarissati, sāvakayugatopi anussarissati, sāvakasannipātatopi anussarissati: For he is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. Addasā kho, bhikkhave, vipassī kumāro uyyānabhūmiṁ niyyanto purisaṁ ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānaṁ. Along the way he saw a man who was ill, suffering, gravely ill, collapsed in his own urine and feces, being picked up by some and put down by others. semānaṁ → sayamānaṁ (sya-all, km, mr) ‘kicchaṁ vatāyaṁ loko āpanno, jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca, atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa, ‘Alas, this world has fallen into trouble. It’s born, grows old, dies, passes away, and is reborn, yet it doesn’t understand how to escape from this suffering, from old age and death. jīyati ca mīyati ca → jiyyati ca miyyati ca (mr) kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Oh, when will an escape be found from this suffering, from old age and death?’ Evametassa kevalassa dukkhakkhandhassa samudayo hoti’. That is how this entire mass of suffering originates.’ Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. That is how this entire mass of suffering ceases.’ dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. suffering, its origin, its cessation, and the path. dukkhaṁ samudayaṁ nirodhaṁ maggaṁ. suffering, its origin, its cessation, and the path. Iti kho, bhikkhave, tathāgatassevesā dhammadhātu suppaṭividdhā, yassā dhammadhātuyā suppaṭividdhattā tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jātitopi anussarati, nāmatopi anussarati, gottatopi anussarati, āyuppamāṇatopi anussarati, sāvakayugatopi anussarati, sāvakasannipātatopi anussarati ‘evaṁjaccā te bhagavanto ahesuṁ’ itipi. And that is how the Realized One is able to recollect the caste, names, clans, life-span, chief disciples, and gatherings of disciples of the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. It is both because I have clearly comprehended the principle of the teachings,
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Viññāṇañca hi, ānanda, nāmarūpe patiṭṭhaṁ na labhissatha, api nu kho āyatiṁ jātijarāmaraṇaṁ dukkhasamudayasambhavo paññāyethā”ti? If consciousness were not to gain a footing in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”
Yāvakīvañca, bhikkhave, bhikkhū yāyaṁ diṭṭhi ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagatā viharissanti sabrahmacārīhi āvi ceva raho ca, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni. As long as the mendicants live according to the view shared with their spiritual companions, both in public and in private—the view that is noble and emancipating, and leads one who practices it to the complete end of suffering—they can expect growth, not decline. Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. The noble truths of suffering, Dukkhasamudayassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. the origin of suffering, Dukkhanirodhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. the cessation of suffering, Dukkhanirodhagāminiyā paṭipadāya, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. and the practice that leads to the cessation of suffering. Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.” dukkhanirodhaṁ → dukkhanirodho (bj, sya-all) Ucchinnaṁ mūlaṁ dukkhassa, The root of suffering is cut off, Sudatto, ānanda, upāsako tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati. The layman Sudatta had ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering. Sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering. Sādhikā navuti → chādhikā navuti (sya-all); nādhikā navuti (km) dukkhassantaṁ karissatī”ti. will make an end to suffering.” Dukkhassantakaro satthā, The teacher made an end of suffering,
“sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. “Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized. ‘Sabbeheva, deva, piyehi manāpehi nānābhāvo vinābhāvo aññathābhāvo, mā kho tvaṁ, deva, sāpekkho kālamakāsi, dukkhā sāpekkhassa kālaṅkiriyā, garahitā ca sāpekkhassa kālaṅkiriyā. ‘Sire, we must be parted and separated from all we hold dear and beloved. Don’t pass away with concerns. Such concern is suffering, and it’s criticized.
Sādhikā navuti nātikiyā paricārakā abbhatītā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering. sakideva → sakiṁdeva (mr)
Ye na sabbenasabbaṁ sāsanaṁ ājānanti, appekacce tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino honti sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering. karissanti → karonti (pts1ed)
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. 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.’ 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. 4.5.2. Samudayasaccaniddesa 4.5.2. The Origin 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. 4.5.3. Nirodhasaccaniddesa 4.5.3. The Cessation 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. Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. This is called the noble truth of the practice that leads to the cessation of suffering.
Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Some time later they become sick, suffering, gravely ill. Te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Some time later they become sick, suffering, gravely ill. te aparena samayena ābādhikā honti dukkhitā bāḷhagilānā. Some time later they become sick, suffering, gravely ill. Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!” Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!” Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!” Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!” Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!”
kate vā uttari manussadhammā iddhipāṭihāriye akate vā uttari manussadhammā iddhipāṭihāriye yassatthāya mayā dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti? Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ ‘Iti kira, sunakkhatta, kate vā uttari manussadhammā iddhipāṭihāriye, akate vā uttari manussadhammā iddhipāṭihāriye, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. ‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāyā’ti? Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ ‘Iti kira, sunakkhatta, paññatte vā aggaññe, apaññatte vā aggaññe, yassatthāya mayā dhammo desito, so niyyāti takkarassa sammā dukkhakkhayāya. ‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. Mā te ahosi dīgharattaṁ ahitāya dukkhāya. Don’t create lasting harm and suffering for yourself! Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā’ti. I mustn’t create lasting harm and suffering for myself!’ Mā vata no ahosi dīgharattaṁ ahitāya dukkhāyā”’ti. I mustn’t create lasting harm and suffering for myself!”’ Mā te ahosi dīgharattaṁ ahitāya dukkhāya. Don’t create lasting harm and suffering for yourself! dukkhāya → dukkhāyāti (sya-all, csp1ed)
Santi ca kho, nigrodha, akusalā dhammā appahīnā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, yesāhaṁ pahānāya dhammaṁ desemi. Nigrodha, there are things that are unskillful, corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. I teach Dhamma so that those things may be given up. sadarā → sadarathā (sya-all, mr); saddarā (pts1ed, mr) | ponobbhavikā → ponobhavikā (bj, pts1ed, mr)
“kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā”ti? “Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?”
Tadetarahipi manussā kenaci dukkhadhammena phuṭṭhā evamāhaṁsu: And even today when people experience suffering they say: kenaci → kenacideva (bj, sya-all, pts1ed)
‘ayaṁ puggalo yathānusiṭṭhaṁ tathā paṭipajjamāno tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. ‘By practicing as instructed this individual will, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner. They will come back to this world once only, then make an end of suffering.’ ‘ayaṁ puggalo tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī bhavissati, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. ‘With the ending of three fetters, and the weakening of greed, hate, and delusion, this individual will become a once-returner. They will come back to this world once only, then make an end of suffering.’
Puna caparaṁ, āvuso, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Furthermore, a mendicant—with the ending of three fetters, and the weakening of greed, hate, and delusion—becomes a once-returner. They come back to this world once only, then make an end of suffering. ‘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.”’
‘kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā’ti. ‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’
Attāpissa agutto arakkhito hoti, puttadāropissa agutto arakkhito hoti, sāpateyyampissa aguttaṁ arakkhitaṁ hoti, saṅkiyo ca hoti pāpakesu ṭhānesu, abhūtavacanañca tasmiṁ rūhati, bahūnañca dukkhadhammānaṁ purakkhato hoti. Yourself, your partners and children, and your property are all left unguarded. You’re suspected of bad deeds. Untrue rumors spread about you. You’re at the forefront of many things that entail suffering. ca hoti pāpakesu ṭhānesu → tesu tesu ṭhānesu (sya-all)
Tisso dukkhatā— Three forms of suffering: dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā. the suffering inherent in painful feeling, the suffering inherent in conditions, and the suffering inherent in perishing. 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. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, and the perception of fading away. Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. They live according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and brings one who practices it to the complete ending of suffering. Yo so, āvuso, bhikkhu satthari agāravo viharati appatisso, dhamme agāravo viharati appatisso, saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī, so saṅghe vivādaṁ janeti. Yo hoti vivādo bahujanāhitāya bahujanāsukhāya anatthāya ahitāya dukkhāya devamanussānaṁ. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. the perception of impermanence, the perception of suffering in impermanence, the perception of not-self in suffering, the perception of giving up, the perception of fading away, and the perception of cessation. Puna caparaṁ, āvuso, bhikkhu paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Dukkhassantakiriyāya, for making an end of suffering, dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Puna caparaṁ, āvuso, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, and fading away. Puna caparaṁ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. asubhasaññā, maraṇasaññā, āhāre paṭikūlasaññā, sabbaloke anabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. the perceptions of ugliness, death, repulsiveness in food, dissatisfaction with the whole world, impermanence, suffering in impermanence, not-self in suffering, giving up, fading away, and cessation.
“Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering.” sabbadukkhamupaccagā”ti. and have risen above all suffering.” sabbadukkhamupaccagā”ti → sabbaṁ dukkhaṁ upaccagāti (sya-all); sabbadukkhaṁ upaccagāti (pts-vp-pli1) "
“Mānaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding conceit, without dispassion for it and giving it up, you can’t end suffering. Mānañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding conceit, having dispassion for it and giving it up, you can end suffering.” sabbadukkhamupaccagun”ti. have risen above all suffering.” sabbadukkhamupaccagun”ti → sabbaṁ ganthaṁ upaccagunti (sya-all); sabbadukkhaṁ upaccagunti (pts-vp-pli1); sabbaṁ dukkhaṁ upaccagunti (aṭṭha.) "
“Lobhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding greed, without dispassion for it and giving it up, you can’t end suffering. Lobhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding greed, having dispassion for it and giving it up, you can end suffering.”
“Dosaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding hate, without dispassion for it and giving it up, you can’t end suffering. Dosañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding hate, having dispassion for it and giving it up, you can end suffering.”
“Mohaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding delusion, without dispassion for it and giving it up, you can’t end suffering. Mohañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding delusion, having dispassion for it and giving it up, you can end suffering.”
“Kodhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding anger, without dispassion for it and giving it up, you can’t end suffering. Kodhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding anger, having dispassion for it and giving it up, you can end suffering.
“Makkhaṁ, bhikkhave, anabhijānaṁ aparijānaṁ tattha cittaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding disdain, without dispassion for it and giving it up, you can’t end suffering. Makkhañca kho, bhikkhave, abhijānaṁ parijānaṁ tattha cittaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. By directly knowing and completely understanding disdain, having dispassion for it and giving it up, you can end suffering.”
“Ekadhammo, bhikkhave, loke uppajjamāno uppajjati bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. “One thing, mendicants, arises in the world for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Dukkhaṁ dukkhasamuppādaṁ, suffering, suffering’s origin, dukkhassa ca atikkamaṁ; suffering’s transcendence, dukkhūpasamagāminaṁ. that leads to the stilling of suffering. Dukkhassantakaro hoti, makes an end of suffering,
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā; Pleasant feeling should be seen as suffering. ayaṁ vuccati, bhikkhave, ‘bhikkhu ariyo, sammaddaso, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. they’re called a noble mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” acchecchi → acchejji (pts-vp-pli1); acchijji (mr) | vivattayi → vāvattayi (bj); vivaṭṭayi (pts-vp-pli1) | adda → ddakkhi (bj); addakkhi (sya-all); dakkhi (pts-vp-pli1, mr) " Dukkhamaddakkhi sallato; and suffering as a dart,
“Bhidurāyaṁ, bhikkhave, kāyo, viññāṇaṁ virāgadhammaṁ, sabbe upadhī aniccā dukkhā vipariṇāmadhammā”ti. “This body is fragile, mendicants, consciousness is liable to fade away, and all attachments are impermanent, suffering, and perishable.” Bhidurāyaṁ → bhindantāyaṁ (sya-all, pts-vp-pli1, mr)
Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, Rather, because they think: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.”
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.
“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. 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. “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.
Evamidaṁ, bhikkhave, aññamaññaṁ nissāya brahmacariyaṁ vussati oghassa nittharaṇatthāya sammā dukkhassa antakiriyāyā”ti. That is how this spiritual path is lived in mutual dependence in order to cross over the flood and make a complete end of suffering.”
Kathaṁ dukkhā pamuccati”. how is one released from all suffering?” pamuccati → pamuñcati (sya-all) Evaṁ dukkhā pamuccati. you’re released from all suffering. Evaṁ dukkhā pamuccati”. you’re released from all suffering.”
Kathaṁ su dukkhamacceti, How do you get over suffering? Vīriyena dukkhamacceti, By energy you get past suffering, Vīriyena → viriyena (bj, sya-all, km, pts-vp-pli1)
Nirayadukkhaṁ aticca viriyavāso; heroic, he escapes from the suffering of hell; Uddhamadho tiriyaṁ vāpi majjhe; having banished any deed that results in suffering, tiriyaṁ vāpi → tiriyañcāpi (bj, sya-all, pts-vp-pli1) Antagūsi pāragū dukkhassa, You have gone to the end, gone beyond suffering, pāragū → antagusi pāragu (bj); pāragūsi (sya-all, mr) Dukkhassantakara atāresi maṁ. ender of suffering—you brought me across!
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. 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
Kuto nu dukkhā samudāgatā ime, Where do all these sufferings come from, “Dukkhassa ve maṁ pabhavaṁ apucchasi, “You have rightly asked me of the origin of suffering,” Upadhinidānā pabhavanti dukkhā, Attachment is the source of suffering Punappunaṁ dukkhamupeti mando; that idiot returns to suffering again and again. Dukkhassa jātippabhavānupassī”. contemplating the origin of suffering and rebirth.” Jātiṁ jaraṁ sokapariddavañca, would, being wise, give up the suffering Addhā hi bhagavā pahāsi dukkhaṁ, Clearly the Buddha has given up suffering, Ye tvaṁ muni aṭṭhitaṁ ovadeyya; would also give up suffering.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. pippaliguhāyaṁ → pipphaliguhāyaṁ (bj, sya-all, pts-vp-pli1); simbaliguhāyaṁ (mr) | ābādhiko → ābādhiko hoti (sya-all, pts-vp-pli1) "
Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti: While suffering painful, sharp, severe, acute feelings, three thoughts helped her endure: “sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī”ti. Oh! Extinguishment is so very blissful, where such suffering as this is not found.” Sattāhaṁ mūḷhagabbhā sā dukkhāhi tibbāhi kharāhi kaṭukāhi vedanāhi phuṭṭhā tīhi vitakkehi adhivāseti— While suffering painful, sharp, severe, acute feelings, three thoughts help her endure: sammāsambuddho vata so bhagavā yo imassa evarūpassa dukkhassa pahānāya dhammaṁ deseti; “Oh! The Blessed One is indeed a fully awakened Buddha, who teaches the Dhamma for giving up suffering such as this. suppaṭipanno vata tassa bhagavato sāvakasaṅgho yo imassa evarūpassa dukkhassa pahānāya paṭipanno; Oh! The Saṅgha of the Buddha’s disciples is indeed practicing well, who practice for giving up suffering such as this. susukhaṁ vata taṁ nibbānaṁ yatthidaṁ evarūpaṁ dukkhaṁ na saṁvijjatī’”ti. Oh! Extinguishment is so very blissful, where such suffering as this is not found.”’” Dukkhaṁ sukhassa rūpena, suffering in the guise of happiness,
Yassa bhāyati taṁ dukkhaṁ; what it fears, that is the suffering. Upadhiñhi paṭicca dukkhamidaṁ sambhoti, sabbupādānakkhayā natthi dukkhassa sambhavo. For this suffering originates dependent on all attachment. With the ending of all grasping there is no origination of suffering. Upadhiñhi → upadhiṁ (bj); upadhīhi (si, pts-vp-pli1); sabbupadhiṁ hi (sya-all) ye hi keci bhavā sabbadhi sabbatthatāya sabbe te bhavā aniccā dukkhā vipariṇāmadhammāti. Whatever states of continued existence there are—everywhere, all over—all are impermanent, suffering, and perishable.
Puna caparaṁ, meghiya, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a mendicant is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Ākiṇṇo dukkhaṁ na phāsu viharati. Crowded, he lived in suffering and discomfort. Ākiṇṇo dukkhaṁ na phāsu viharāmi. Crowded, I live in suffering and discomfort. Ākiṇṇo dukkhaṁ na phāsu viharati. Crowded, he lived in suffering and discomfort. “ahaṁ kho etarahi ākiṇṇo viharāmi hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādāmi, obhaggobhaggañca me sākhābhaṅgaṁ khādanti, āvilāni ca pānīyāni pivāmi, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo gacchanti, ākiṇṇo dukkhaṁ na phāsu viharāmi. “These days I live crowded by other males, females, younglings, and cubs. I eat the grass they’ve trampled, and they eat the broken branches I’ve dragged down. I drink muddy water, and after my bath the female elephants bump into me. Crowded, I live in suffering and discomfort. “ahaṁ kho pubbe ākiṇṇo vihāsiṁ bhikkhūhi bhikkhunīhi upāsakehi upāsikāhi rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. “Formerly I lived crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and monastics of other religions and their disciples. Crowded, I live in suffering and discomfort. “ahaṁ kho pubbe ākiṇṇo vihāsiṁ hatthīhi hatthinīhi hatthikalabhehi hatthicchāpehi, chinnaggāni ceva tiṇāni khādiṁ, obhaggobhaggañca me sākhābhaṅgaṁ khādiṁsu, āvilāni ca pānīyāni apāyiṁ, ogāhā ca me uttiṇṇassa hatthiniyo kāyaṁ upanighaṁsantiyo agamaṁsu, ākiṇṇo dukkhaṁ na phāsu vihāsiṁ. “Formerly I lived crowded by other males, females, younglings, and cubs. I ate the grass they’d trampled, and they ate the broken branches I’d dragged down. I drank muddy water, and after my bath the female elephants bumped into me. Crowded, I lived in suffering and discomfort.
“Yesaṁ kho, visākhe, sataṁ piyāni, sataṁ tesaṁ dukkhāni; “Those who have a hundred loved ones, Visākhā, have a hundred sufferings. yesaṁ ekaṁ piyaṁ, ekaṁ tesaṁ dukkhaṁ; or one loved one have one suffering. yesaṁ natthi piyaṁ, natthi tesaṁ dukkhaṁ, asokā te virajā anupāyāsāti vadāmī”ti. Those who have no loved ones have no suffering. They are free of sorrow, stains, and anguish I say.” Dukkhā va lokasmimanekarūpā; and the countless forms of suffering in the world Dukkhā va → dukkhā ca (sabbattha; csp1ed) "
‘Nandī dukkhassa mūlan’ti— Because he has understood that taking pleasure is the root of suffering, Nandī → nandi (bj, sya-all) " ‘Nandī dukkhassa mūlan’ti— Because he has understood that taking pleasure is the root of suffering,
‘na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. 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’. ayaṁ vuccati, bhikkhave: ‘bhikkhu sabbāsavasaṁvarasaṁvuto viharati, acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti. They’re called a mendicant who lives having restrained all defilements, who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.” acchecchi → acchejji (mr) | vivattayi → vāvattayi (bj, pts1ed) "
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’.
Ākaṅkheyya ce, bhikkhave, bhikkhu: ‘tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī assaṁ sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ kareyyan’ti, sīlesvevassa paripūrakārī …pe… brūhetā suññāgārānaṁ. A mendicant might wish: ‘May I, with the ending of three fetters, and the weakening of greed, hate, and delusion, become a once-returner, coming back to this world once only, then making an end of suffering.’ So let them fulfill their precepts …
Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ 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 the unskillful and its root, and the skillful and its root. 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. Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ 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 fuel, 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. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti— A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation. 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? ayaṁ vuccatāvuso, dukkhasamudayo. This is called the origin of suffering. Katamo cāvuso, dukkhanirodho? And what is the cessation of suffering? 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? 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. Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ 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 defilement, 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.
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.’
Yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā”ti. And his teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.” ‘yassa ca khvāssa atthāya dhammo desito so niyyāti takkarassa sammā dukkhakkhayāyā’ti. ‘His teaching leads those who practice it to the complete ending of suffering, the goal for which it’s taught.’ ‘Yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti. Tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatīti nimittametaṁ, sāriputta, na samanupassāmi. I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The teaching doesn’t lead those who practice it to the complete ending of suffering, the goal for which it is taught.’ Imissāyeva ariyāya paññāya anadhigamā, yāyaṁ ariyā paññā adhigatā ariyā niyyānikā, niyyāti takkarassa sammā dukkhakkhayāya. Because I didn’t achieve that noble wisdom that’s noble and emancipating, and which leads someone who practices it to the complete ending of suffering.
Mahādukkhakkhandhasutta The Longer Discourse on the Mass of Suffering ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo sandiṭṭhiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, bhikkhave, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. Puna caparaṁ, bhikkhave, tameva bhaginiṁ passeyya ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ, sake muttakarīse palipannaṁ semānaṁ, aññehi vuṭṭhāpiyamānaṁ, aññehi saṁvesiyamānaṁ. Furthermore, suppose that you were to see that same sister sick, suffering, gravely ill, collapsed in her own urine and feces, being picked up by some and put down by others. semānaṁ → seyyamānaṁ (mr) " Yaṁ, bhikkhave, vedanā aniccā dukkhā vipariṇāmadhammā—ayaṁ vedanānaṁ ādīnavo. That feelings are impermanent, suffering, and perishable: this is their drawback.
Cūḷadukkhakkhandhasutta The Shorter Discourse on the Mass of Suffering ‘Appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti— Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks. bahupāyāsā → bahūpāyāsā (bj, sya-all) ‘appassādā kāmā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti—evametaṁ yathābhūtaṁ sammappaññāya sudiṭṭhaṁ hoti, ‘Sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo sandiṭṭhiko dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This too is a drawback of sensual pleasures apparent in this very life, a mass of suffering caused by sensual pleasures. Ayampi, mahānāma, kāmānaṁ ādīnavo samparāyiko, dukkhakkhandho kāmahetu kāmanidānaṁ kāmādhikaraṇaṁ kāmānameva hetu. This is a drawback of sensual pleasures to do with lives to come, a mass of suffering caused by sensual pleasures. 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.” 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?’
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.'
‘itipime vitakkā akusalā, itipime vitakkā sāvajjā, itipime vitakkā dukkhavipākā’ti. ‘So these thoughts are unskillful, they’re blameworthy, and they result in suffering.’ Acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti. They’ve cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.” vivattayi → vāvattayi (bj, pts1ed) "
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 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.” 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. Tesaṁ te dhammā duggahitā dīgharattaṁ ahitāya dukkhāya saṁvattanti. and those teachings lead to their lasting harm and suffering. “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. …
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.’
Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Katamañcāvuso, dukkhaṁ ariyasaccaṁ? And what is the noble truth of suffering? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, 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; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ, so dukkhanirodho’ti. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’ Yo imesu pañcasu upādānakkhandhesu chando ālayo anunayo ajjhosānaṁ so dukkhasamudayo. The desire, clinging, attraction, and attachment for these five grasping aggregates is the origin of suffering. Yo imesu pañcasu upādānakkhandhesu chandarāgavinayo chandarāgappahānaṁ so dukkhanirodho’ti. Giving up and getting rid of desire and greed for these five grasping aggregates is the cessation of suffering.’
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ So tena lābhasakkārasilokena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. And so they become indulgent and fall into negligence on account of those possessions, honor, and popularity. And being negligent they live in suffering. So tāya sīlasampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. And so they become indulgent and fall into negligence regarding their accomplishment in ethics. And being negligent they live in suffering. So tāya samādhisampadāya majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. And so they become indulgent and fall into negligence regarding that accomplishment in immersion. And being negligent they live in suffering. So tena ñāṇadassanena majjati pamajjati pamādaṁ āpajjati, pamatto samāno dukkhaṁ viharati. And so they become indulgent and fall into negligence regarding that knowledge and vision. And being negligent they live in suffering. ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto, ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’
Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā akusalā imassa lokassa akusalā parassa lokassa, akusalā māradheyyassa akusalā amāradheyyassa, akusalā maccudheyyassa akusalā amaccudheyyassa, tesaṁ ye sotabbaṁ saddahātabbaṁ maññissanti, tesaṁ taṁ bhavissati dīgharattaṁ ahitāya dukkhāya. In the same way, there are ascetics and brahmins who are unskilled in this world and the other world, unskilled in Māra’s domain and its opposite, and unskilled in Death’s domain and its opposite. If anyone thinks they are worth listening to and trusting, it will be for their lasting harm and suffering. hi keci → ye keci (bj, sya-all, km) evameva kho, bhikkhave, ye te bhikkhū tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti, tepi tiriyaṁ mārassa sotaṁ chetvā sotthinā pāraṁ gamissanti. are the mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. They too, having breasted Māra’s stream, will safely cross over to the far shore.
“Yaṁ panāniccaṁ dukkhaṁ vā taṁ sukhaṁ vā”ti? “But if it’s impermanent, is it suffering or happiness?” “Dukkhaṁ, bho gotama”. “Suffering.” “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, bho gotama”. “Suffering.” “Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, kallaṁ nu taṁ samanupassituṁ: “But if it’s impermanent, suffering, and perishable, is it fit to be regarded thus: yo nu kho dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ ‘etaṁ mama, esohamasmi, eso me attā’ti samanupassati, api nu kho so sāmaṁ vā dukkhaṁ parijāneyya, dukkhaṁ vā parikkhepetvā vihareyyā”ti? Consider someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self.’ Would such a person be able to completely understand suffering themselves, or live having wiped out suffering?” nanu tvaṁ evaṁ sante dukkhaṁ allīno dukkhaṁ upagato dukkhaṁ ajjhosito, dukkhaṁ: This being so, aren’t you someone who clings, holds, and attaches to suffering, regarding it thus: ‘This is mine, I am this, this is my self’?”
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.
Tañhi te, moghapurisa, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. This will be for your lasting harm and suffering.” Tañhi tassa moghapurisassa bhavissati dīgharattaṁ ahitāya dukkhāya. This will be for his lasting harm and suffering. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose a person was sick, suffering, and gravely ill. They’d lose their appetite and get physically weak. 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.’ Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… In the same way, 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.’ Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They have assuaged the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. They are impeccably remote from the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
‘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.’ ‘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.’
Tañhi tumhākaṁ, moghapurisā, bhavissati dīgharattaṁ ahitāya dukkhāyā”ti. This will be for your lasting harm and suffering.” Puna caparaṁ, bhikkhave, bhikkhu yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering. Imesaṁ kho, bhikkhave, channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ—yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. Of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together. saṅgāhikaṁ → saṅgāhakaṁ (?) evameva kho, bhikkhave, imesaṁ channaṁ sāraṇīyānaṁ dhammānaṁ etaṁ aggaṁ etaṁ saṅgāhikaṁ etaṁ saṅghāṭanikaṁ yadidaṁ yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya. In the same way, of these six warm-hearted qualities, the chief is the view that is noble and emancipating, and leads one who practices it to the complete ending of suffering. It holds and binds everything together. Kathañca, bhikkhave, yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya? And how does the view that is noble and emancipating lead one who practices it to the complete ending of suffering?
Tathāgatassa, pāpima, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā— Because 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. evameva kho, pāpima, tathāgatassa ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā— 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.
Mā te ahosi dīgharattaṁ ahitāya dukkhāyā”ti. Don’t create lasting harm and suffering for yourself!” kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering. kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering. kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering. kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering. kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering. kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering. kaṇha dukkhaṁ nigacchasi. you’ll fall into suffering.
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’.
Paññavā hoti, udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. ‘With the simile of a skeleton the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’ bahupāyāsā → bahūpāyāsā (bj, sya1ed, sya2ed, km) sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? If that vulture, crow, or hawk doesn’t quickly let go of that scrap of meat, wouldn’t that result in death or deadly suffering for them?” sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? If that person doesn’t quickly let go of that blazing grass torch, wouldn’t they burn their hands or arm or other limb, resulting in death or deadly suffering for them?” daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ → daheyya. aññataraṁ vā aṅgapaccaṅgaṁ (bj, pts1ed); ḍaheyya … (sya-all) amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti? If the first person, who climbed the tree, doesn’t quickly come down, when that tree fell wouldn’t they break their hand or arm or other limb, resulting in death or deadly suffering for them?” amuko yo → asu yo (bj, pts1ed); amuko (sya-all) " ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. ‘With the simile of the fruit tree the Buddha said that sensual pleasures give little gratification and much suffering and distress, and they are all the more full of drawbacks.’
idhassa nigaṇṭho ābādhiko dukkhito bāḷhagilāno sītodakapaṭikkhitto uṇhodakapaṭisevī. Take a Jain ascetic who is sick, suffering, gravely ill. They reject cold water and use only hot water. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. suffering, its origin, its cessation, and the path.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… 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’.
akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? Is it unskillful, with suffering as its outcome and result?’ dukkhudrayaṁ → dukkhudayaṁ (mr) akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyena kammaṁ sasakkaṁ na karaṇīyaṁ. It’s unskillful, with suffering as its outcome and result.’ To the best of your ability, Rāhula, you should not do such a deed. sasakkaṁ na karaṇīyaṁ → saṁsakkaṁ na ca karaṇīyaṁ (mr) akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? Is it unskillful, with suffering as its outcome and result?’ akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, paṭisaṁhareyyāsi tvaṁ, rāhula, evarūpaṁ kāyakammaṁ. It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should desist from such a deed. akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti? Is it unskillful, with suffering as its outcome and result?’ akusalaṁ idaṁ kāyakammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, kāyakammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkātabbaṁ; It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion. akusalaṁ idaṁ vacīkammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ te, rāhula, vacīkammaṁ satthari vā viññūsu vā sabrahmacārīsu desetabbaṁ, vivaritabbaṁ, uttānīkattabbaṁ; It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should confess, reveal, and clarify such a deed to the Teacher or a sensible spiritual companion. akusalaṁ idaṁ manokammaṁ dukkhudrayaṁ dukkhavipākan’ti, evarūpaṁ pana te, rāhula, manokammaṁ aṭṭīyitabbaṁ harāyitabbaṁ jigucchitabbaṁ; It’s unskillful, with suffering as its outcome and result.’ Then, Rāhula, you should be horrified, repelled, and disgusted by that deed. evarūpaṁ pana → evarūpe (bj, pts1ed); evarūpe pana (sya-all, km) "
‘Idaṁ dukkhan’ti, mālukyaputta, mayā byākataṁ; I have declared the following: ‘this is suffering,’ ‘ayaṁ dukkhasamudayo’ti— ‘this is the origin of suffering,’ ‘ayaṁ dukkhanirodho’ti— ‘this is the cessation of suffering,’ ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti— ‘this is the practice that leads to the cessation of suffering.’
So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
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’.
“bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; “The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! bahūnaṁ → bahunnaṁ (bj, sya-all, km, pts1ed) ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! ‘bahūnaṁ vata no bhagavā dukkhadhammānaṁ apahattā, bahūnaṁ vata no bhagavā sukhadhammānaṁ upahattā; ‘The Buddha has rid us of so many things that bring suffering and gifted us so many things that bring happiness! Idha panudāyi, ekacco puggalo ‘upadhi dukkhassa mūlan’ti— Take another person who, understanding that attachment is the root of suffering,
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’ ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Hopefully I can find an end to this entire mass of suffering.’
Api ca khomhi otiṇṇo jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; Rather, didn’t you go forth thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti— Hopefully I can find an end to this entire mass of suffering’?” ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, appahīnā te tathāgatassa; ‘The Realized One has not given up the defilements that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. ponobbhavikā → ponobhavikā (bj, pts1ed) ‘ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te tathāgatassa; ‘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. Tathāgatassa, anuruddhā, ye āsavā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā, pahīnā te 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. tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’ tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, he’s a once-returner. He’ll come back to this world once only, then make an end of suffering.’ tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāminī sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissatī’ti. with the ending of three fetters, and the weakening of greed, hate, and delusion, she’s a once-returner. She’ll come back to this world once only, then make an end of suffering.’
“atthi nu kho, bho gotama, koci gihī gihisaṁyojanaṁ appahāya kāyassa bhedā dukkhassantakaro”ti? “Master Gotama, are there any laypeople who, without giving up the fetter of lay life, make an end of suffering when the body breaks up?” “Atthi nu kho, bho gotama, koci ājīvako kāyassa bhedā dukkhassantakaro”ti? “Master Gotama, are there any Ājīvaka ascetics who make an end of suffering when the body breaks up?” ājīvako → ājīviko (mr)
Ayaṁ kho panaggivessana, kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo, aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassitabbo. Aggivessana, this body is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to impermanence, to wearing away and erosion, to breaking up and destruction. You should see it as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
evametassa kevalassa dukkhakkhandhassa samudayo hotī’”ti. That is how this entire mass of suffering originates.’” evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni, kamme ca aḍḍhakamme ca, dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgāvāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsa rajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. mahākappino → mahākappuno (bj, pts1ed) | cullāsīti → cūḷāsīti (sya-all, km) evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti. In the same way, after transmigrating the foolish and the astute will make an end of suffering.’ Ubhopi mayaṁ ettha samasamā sāmaññaṁ pattā, yo cāhaṁ na vadāmi ‘ubho sandhāvitvā saṁsaritvā dukkhassantaṁ karissāmā’ti. have attained exactly the same level. Yet I’m not one who says that after transmigrating both of us will make an end of suffering. 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’.
Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena; Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question. te maṁ dukkhasamudayaṁ … They ask how the noble truths of the origin of suffering, dukkhanirodhaṁ … the cessation of suffering, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena. and the practice that leads to the cessation of suffering apply to the suffering that has overwhelmed them and brought them low. And I provide them with satisfying answers to their questions.
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’.
Ghaṭikāro kho, mahārāja, kumbhakāro dukkhe nikkaṅkho, dukkhasamudaye nikkaṅkho, dukkhanirodhe nikkaṅkho, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho. He is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation.
Na tvaṁ, tāta raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. Na tvaṁ, tāta raṭṭhapāla, kassaci, dukkhassa jānāsi. You know nothing of suffering. Na tvaṁ, samma raṭṭhapāla, kassaci dukkhassa jānāsi. You know nothing of suffering. Idha, bho raṭṭhapāla, ekacco ābādhiko hoti dukkhito bāḷhagilāno. It’s when someone is sick, suffering, gravely ill. ‘ahaṁ khomhi etarahi ābādhiko dukkhito bāḷhagilāno. ‘I’m now sick, suffering, gravely ill.
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’. paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
“Yo kho, mahārāja, kāyasamācāro dukkhavipāko”. “Behavior that results in suffering.” “Katamo pana, bhante, kāyasamācāro dukkhavipāko”? “But what kind of bodily behavior results in suffering?”
paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā— They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
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’.
passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? or that they might encourage others to do what is for their lasting harm and suffering?’ passāmīti, paraṁ vā tadatthāya samādapeyya yaṁ paresaṁ assa dīgharattaṁ ahitāya dukkhāyāti? or that they might encourage others to do what is for their lasting harm and suffering?’
Atha kho dhanañjāni brāhmaṇo aparena samayena ābādhiko ahosi dukkhito bāḷhagilāno. Some time later Dhanañjāni became sick, suffering, gravely ill. ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. ‘dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno. ‘Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill. “dhanañjāni, bhante, brāhmaṇo ābādhiko dukkhito bāḷhagilāno, “Sir, the brahmin Dhanañjāni is sick, suffering, gravely ill.
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’.
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.’ 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?’ 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.” 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.’ 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. “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.’ 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. 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’.
ittheke abhivadanti, ‘ekantadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience nothing but suffering.’ ittheke abhivadanti, ‘sukhadukkhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience both happiness and suffering.’ ittheke abhivadanti, ‘adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññan’ti— ‘The self and the cosmos experience neither happiness nor suffering.’ ekantadukkhī attā ca loko ca … or experience nothing but suffering, sukhadukkhī attā ca loko ca … or experience both happiness and suffering, adukkhamasukhī attā ca loko ca, idameva saccaṁ moghamaññanti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati. or experience neither happiness nor suffering. It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.
svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan’”ti. For such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.’” svāssa → sossa (bj, pts1ed); svāyaṁ (mr) Svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānan”ti. Such a dispute would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.” Svāssa → sossa (bj, pts1ed); svāyaṁ (mr) Magge vā hi, ānanda, paṭipadāya vā saṅghe vivādo uppajjamāno uppajjeyya; svāssa vivādo bahujanāhitāya bahujanāsukhāya bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. But should a dispute arise in the Saṅgha concerning the path or the practice, that would be for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe agāravo viharati appatisso, sikkhāya na paripūrakārī hoti, so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Yo so, ānanda, bhikkhu satthari agāravo viharati appatisso, dhamme … saṅghe … sikkhāya na paripūrakārī hoti so saṅghe vivādaṁ janeti; yo hoti vivādo bahujanāhitāya bahujanāsukhāya, bahuno janassa anatthāya ahitāya dukkhāya devamanussānaṁ. They create a dispute in the Saṅgha, which is for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans. Puna caparaṁ, ānanda, bhikkhu—yāyaṁ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya tathārūpāya diṭṭhiyā—diṭṭhisāmaññagato viharati sabrahmacārīhi āvi ceva raho ca. Furthermore, a mendicant lives according to the view shared with their spiritual companions, both in public and in private. That view is noble and emancipating, and leads one who practices it to the complete ending of suffering.
iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment. ‘imāhaṁ pivitvā maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti? it would result in death or deadly suffering?” iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti—netaṁ ṭhānaṁ vijjati. Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment. ‘imināhaṁ daṭṭho maraṇaṁ vā nigacchāmi maraṇamattaṁ vā dukkhan’”ti? it would result in death or deadly suffering?” iti viditvā nirupadhi upadhisaṅkhaye vimutto upadhismiṁ vā kāyaṁ upasaṁharissati cittaṁ vā uppādessatīti— Understanding that attachment is the root of suffering, they are freed with the ending of attachments. It’s not possible that they would apply their body or interest their mind in any attachment.”
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpe ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇe ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. “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:
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”.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hoti’. That is how this entire mass of suffering ceases.’
Passi jahi upadhidukkhamūlaṁ, Passin gave up attachment, suffering’s root, Usabhacchidā jāliniṁ dukkhamūlaṁ; Usabha cut the net, the root of suffering,
Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti— In this Saṅgha there are mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners. They come back to this world once only, then make an end of suffering. sakideva → sakiṁdeva (mr)
Ye ca kho ime, ānanda, vitakkā ariyā niyyānikā niyyanti takkarassa sammādukkhakkhayāya, seyyathidaṁ—nekkhammavitakko abyāpādavitakko avihiṁsāvitakko iti: ‘evarūpe vitakke vitakkessāmī’ti. ‘But I will think the kind of thought that is noble and emancipating, and brings one who practices it to the complete ending of suffering. That is, thoughts of renunciation, good will, and harmlessness.’ Ācariyūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. ponobbhavikā → ponobhavikā (bj); poṇobhavikā (pts1ed) Antevāsūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. Brahmacārūpaddavena avadhiṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobbhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. They’re ruined by bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.
yatra hi nāma tathāgato atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivatte jānissati: For he is able to know the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering.
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’.
Sa kho so, bhikkhave, bālo tividhaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. A fool experiences three kinds of suffering and sadness in the present life. Idaṁ, bhikkhave, bālo paṭhamaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the first kind of suffering and sadness that a fool experiences in the present life. Idampi, bhikkhave, bālo dutiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the second kind of suffering and sadness that a fool experiences in the present life. Idampi, bhikkhave, bālo tatiyaṁ diṭṭheva dhamme dukkhaṁ domanassaṁ paṭisaṁvedeti. This is the third kind of suffering and sadness that a fool experiences in the present life. “Evameva kho, bhikkhave, yaṁ so puriso tīhi sattisatehi haññamāno tatonidānaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti taṁ nirayakassa dukkhassa upanidhāya saṅkhampi na upeti, kalabhāgampi na upeti, upanidhampi na upeti. “In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t count, it’s not worth a fraction, there’s no comparison. yāvañcidaṁ, bhikkhave, na sukarā akkhānena pāpuṇituṁ yāva dukkhā nirayā. So much so that it’s not easy to completely describe the suffering in hell. yāvañcidaṁ, bhikkhave, na sukaraṁ akkhānena pāpuṇituṁ yāva dukkhā tiracchānayoni. So much so that it’s not easy to completely describe the suffering in the animal realm.
‘ambho purisa, na tvaṁ addasa manussesu itthiṁ vā purisaṁ vā ābādhikaṁ dukkhitaṁ bāḷhagilānaṁ sake muttakarīse palipannaṁ semānaṁ aññehi vuṭṭhāpiyamānaṁ aññehi saṁvesiyamānan’ti? ‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’ sabbadukkhaṁ upaccagun”ti. and risen above all suffering.” sabbadukkhaṁ → sabbadukkhā (mr) "
kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’ kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya hoti, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya hotī’ti? What kind of action will lead to my lasting harm and suffering? Or what kind of action will lead to my lasting welfare and happiness?’
“Sañcetanikaṁ, āvuso potaliputta, kammaṁ katvā kāyena vācāya manasā dukkhaṁ so vediyatī”ti. “After doing an intentional deed by way of body, speech, or mind, reverend, one feels suffering.” yaṁ kiñci vedayitaṁ taṁ dukkhasmin”ti. ‘Suffering includes whatever is felt.’”
Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati somanassaṁ. ideas—their perishing, fading away, and cessation—happiness arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya disvā anuttaresu vimokkhesu pihaṁ upaṭṭhāpeti: ideas—their perishing, fading away, and cessation—you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable. Upon seeing this, you give rise to yearning for the supreme liberations: Rūpānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva rūpā etarahi ca sabbe te rūpā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. When you’ve understood the impermanence of sights—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those sights are impermanent, suffering, and perishable. dhammānaṁ tveva aniccataṁ viditvā vipariṇāmavirāganirodhaṁ, ‘pubbe ceva dhammā etarahi ca sabbe te dhammā aniccā dukkhā vipariṇāmadhammā’ti evametaṁ yathābhūtaṁ sammappaññāya passato uppajjati upekkhā. ideas—their perishing, fading away, and cessation—equanimity arises as you truly understand through right understanding that both formerly and now all those ideas are impermanent, suffering, and perishable.
Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī”ti. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.” ‘tathā tathā, bhikkhave, bhikkhu upaparikkheyya, yathā yathā upaparikkhato bahiddhā cassa viññāṇaṁ avikkhittaṁ avisaṭaṁ ajjhattaṁ asaṇṭhitaṁ anupādāya na paritasseyya, bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. ‘A mendicant should examine in any such a way that their consciousness is neither scattered and diffused externally nor stuck internally, and they are not anxious because of grasping. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’ Bahiddhā, bhikkhave, viññāṇe avikkhitte avisaṭe sati ajjhattaṁ asaṇṭhite anupādāya aparitassato āyatiṁ jātijarāmaraṇadukkhasamudayasambhavo na hotī’ti. When this is the case and they are no longer anxious, there is for them no coming to be of the origin of suffering—of rebirth, old age, and death in the future.’
Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Katamañcāvuso, dukkhaṁ ariyasaccaṁ? And what is the noble truth of suffering? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, 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; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Yo kho, āvuso, 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, āvuso, 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. Yo kho, āvuso, 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. Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ? And what is ‘not getting what you wish for is suffering’? Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. This is: ‘not getting what you wish for is suffering.’ Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. This is: ‘not getting what you wish for is suffering.’ Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā? And what is ‘in brief, the five grasping aggregates are suffering’? Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’. This is called ‘in brief, the five grasping aggregates are suffering.’ Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’. This is called the noble truth of suffering. Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ? And what is the noble truth of the origin of suffering? idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’. This is called the noble truth of the origin of suffering. Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ? And what is the noble truth of the cessation of suffering? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) " idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’. This is called the noble truth of the cessation of suffering. Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? And what is the noble truth of the practice that leads to the cessation of suffering? Yaṁ kho, āvuso, 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. Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’. This is called the noble truth of the practice that leads to the cessation of suffering.
Bhagavantaṁ, bhante, āgamma mahāpajāpati gotamī dukkhe nikkaṅkhā, dukkhasamudaye nikkaṅkhā, dukkhanirodhe nikkaṅkhā, dukkhanirodhagāminiyā paṭipadāya nikkaṅkhā. It’s owing to the Buddha that she is free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation. Yaṁ hānanda, puggalo puggalaṁ āgamma dukkhe nikkaṅkho hoti, dukkhasamudaye nikkaṅkho hoti, dukkhanirodhe nikkaṅkho hoti, dukkhanirodhagāminiyā paṭipadāya nikkaṅkho hoti, imassānanda, puggalassa iminā puggalena na suppatikāraṁ vadāmi, yadidaṁ— When someone has enabled you to be free of doubt regarding suffering, its origin, its cessation, and the practice that leads to its cessation, it’s not easy to repay them
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill. ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
Tena kho pana samayena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Now at that time Venerable Channa was sick, suffering, gravely ill. Esevanto dukkhassā’”ti. Just this is the end of suffering.’”
‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Relishing is the origin of suffering, I say. ‘Nandīsamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Relishing is the origin of suffering, I say. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi. When relishing ceases, suffering ceases, I say. ‘Nandīnirodhā dukkhanirodho, puṇṇā’ti vadāmi. When relishing ceases, suffering ceases, I say.
“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 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:
“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:
So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ appahāya dukkhāya vedanāya paṭighānusayaṁ appaṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ asamūhanitvā avijjaṁ appahāya vijjaṁ anuppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—netaṁ ṭhānaṁ vijjati. Mendicants, without giving up the underlying tendency to greed for pleasant feeling, without dispelling the underlying tendency to repulsion towards painful feeling, without eradicating ignorance in the case of neutral feeling, without giving up ignorance and without giving rise to knowledge, it’s quite impossible to make an end of suffering in the present life. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life. So vata, bhikkhave, sukhāya vedanāya rāgānusayaṁ pahāya dukkhāya vedanāya paṭighānusayaṁ paṭivinodetvā adukkhamasukhāya vedanāya avijjānusayaṁ samūhanitvā avijjaṁ pahāya vijjaṁ uppādetvā diṭṭheva dhamme dukkhassantakaro bhavissatīti—ṭhānametaṁ vijjati. Mendicants, after giving up the underlying tendency to greed for pleasant feeling, after dispelling the underlying tendency to repulsion towards painful feeling, after eradicating ignorance in the case of neutral feeling, after giving up ignorance and giving rise to knowledge, it’s quite possible to make an end of suffering in the present life.
So kāyadukkhampi cetodukkhampi paṭisaṁvedeti. And they experience physical and mental suffering. kāyadukkhampi → kāyikadukkhampi (sya-all, km); kāyikaṁ dukkhampi (mr) So kāyadukkhampi cetodukkhampi paṭisaṁvedeti. And they experience physical and mental suffering.
Kālikā hi, āvuso, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā; ādīnavo ettha bhiyyo. For the Buddha has said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks. “Kathañca, bhikkhu, kālikā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo? “But in what way, mendicant, has the Buddha said that sensual pleasures take effect over time, with much suffering and distress, and they’re all the more full of drawbacks?
Na dukkhameti naṁ tato tato; can’t cause you suffering. Sa sabbato dukkhā pamuccatī”ti. then you’re freed from all suffering.” pamuccatī”ti → pamuccati (pts1ed, csp1ed, csp2ed) "
“Chandajaṁ aghaṁ chandajaṁ dukkhaṁ, “Misery is born of desire; suffering is born of desire; Aghavinayā dukkhavinayo”ti. when misery is removed, suffering is removed.” Taṁ nāmarūpasmimasajjamānaṁ, Sufferings don’t torment the one who has nothing,
Kathaṁvidho dukkhamaticca iriyati, What kind of person lives on after transcending suffering? Tathāvidho dukkhamaticca iriyati, That kind of person lives on after transcending suffering.
“Na kho panāhaṁ, āvuso, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. “But Reverend, I also say there’s no making an end of suffering without reaching the end of the world. dukkhā atthi pamocanaṁ. there’s no release from suffering.
“kati nu kho, bhante, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti? “Sir, how many things arise inside a person for their harm, suffering, and discomfort?” “Tayo kho, mahārāja, purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. “Great king, three things arise inside a person for their harm, suffering, and discomfort. Ime kho, mahārāja, tayo purisassa dhammā ajjhattaṁ uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti. These three things arise inside a person for their harm, suffering, and discomfort.”
“kati nu kho, bhante, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti? “Sir, how many things arise in the world for its harm, suffering, and discomfort?” “Tayo kho, mahārāja, lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāya. “Great king, three things arise in the world for its harm, suffering, and discomfort. Ime kho, mahārāja, tayo lokassa dhammā uppajjamānā uppajjanti ahitāya dukkhāya aphāsuvihārāyā”ti. These three things arise in the world for its harm, suffering, and discomfort.”
Kālikā hi, brāhmaṇa, kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo. For the Buddha says that sensual pleasures take effect over time; they give much suffering and distress, and they are all the more full of drawbacks. “Yo dukkhamaddakkhi yatonidānaṁ, “When a person has seen where suffering comes from
jāto dukkhāni phussati; when you’re born you undergo sufferings—phussati → passati (bj, sya-all, pts1ed) " Sabbadukkhappahānāya, for giving up all suffering;
Dukkhameva hi sambhoti, But it’s only suffering that comes to be, Nāññatra dukkhā sambhoti, Naught but suffering comes to be, nāññaṁ dukkhā nirujjhatī”ti. naught but suffering ceases.”
piyo dukkhā pamocaye; dear as they are, can free you from suffering; dukkhā moceti pāṇinaṁ. frees living creatures from suffering. Loke dukkhaparetasmiṁ, In this world mired in suffering, ammā dukkhaṁ carāmase. that we live in suffering, Mom.
“bhūtapubbaṁ, bhikkhave, vepacitti asurindo ābādhiko ahosi dukkhito bāḷhagilāno. “Once upon a time, mendicants, Vepacitti, lord of titans, was sick, suffering, gravely ill.
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Yaṁ kho, bhikkhave, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ. Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. yet it doesn’t understand how to escape from this suffering, from old age and death. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Oh, when will an escape be found from this suffering, from old age and death?’ evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotīti. That is how this entire mass of suffering ceases.
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. yet it doesn’t understand how to escape from this suffering, from old age and death. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Oh, when will an escape be found from this suffering, from old age and death?’ evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
‘Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatī’ti na kaṅkhati na vicikicchati aparapaccayā ñāṇamevassa ettha hoti. you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. Your knowledge about this is independent of others. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’” "
“Kiṁ nu kho, bho gotama, ‘sayaṅkataṁ dukkhan’ti? “Well, Master Gotama, is suffering made by oneself?” ‘Kiṁ pana, bho gotama, paraṅkataṁ dukkhan’ti? “Then is suffering made by another?” ‘Kiṁ nu kho, bho gotama, sayaṅkatañca paraṅkatañca dukkhan’ti? “Well, is suffering made by both oneself and another?” ‘Kiṁ pana, bho gotama, asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhan’ti? “Then does suffering arise by chance, not made by oneself or another?” ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti? “Well, is there no such thing as suffering?” ‘Na kho, kassapa, natthi dukkhaṁ. “It’s not that there’s no such thing as suffering. Atthi kho, kassapa, dukkhan’ti. Suffering is real.” ‘Tena hi bhavaṁ gotamo dukkhaṁ na jānāti, na passatī’ti. “Then Master Gotama doesn’t know nor see suffering.” ‘Na khvāhaṁ, kassapa, dukkhaṁ na jānāmi, na passāmi. “It’s not that I don’t know or see suffering. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; I do know suffering, passāmi khvāhaṁ, kassapa, dukkhan’”ti. I do see suffering.” ‘Kiṁ nu kho, bho gotama, natthi dukkhan’ti iti puṭṭho samāno ‘na kho, kassapa, natthi dukkhaṁ, atthi kho, kassapa, dukkhan’ti vadesi. Yet you say that there is such a thing as suffering. Jānāmi khvāhaṁ, kassapa, dukkhaṁ; And you say that you do know suffering, passāmi khvāhaṁ, kassapa, dukkhan’ti vadesi. and you do see suffering. Ācikkhatu ca me, bhante, bhagavā dukkhaṁ. Sir, explain suffering to me! ca → ayaṁ cakāro bj potthake Desetu ca me, bhante, bhagavā dukkhan”ti. Teach me about suffering!” ca → ayaṁ cakāro bj potthake “‘So karoti so paṭisaṁvedayatī’ti kho, kassapa, ādito sato ‘sayaṅkataṁ dukkhan’ti iti vadaṁ sassataṁ etaṁ pareti. “Suppose that the person who does the deed experiences the result. Then for one who has existed since the beginning, suffering is made by oneself. This statement leans toward eternalism. paṭisaṁvedayatī’ti → paṭisaṁvediyatīti (bj, pts1ed, pts2ed, mr) ‘Añño karoti añño paṭisaṁvedayatī’ti kho, kassapa, vedanābhitunnassa sato ‘paraṅkataṁ dukkhan’ti iti vadaṁ ucchedaṁ etaṁ pareti. Suppose that one person does the deed and another experiences the result. Then for one stricken by feeling, suffering is made by another. This statement leans toward annihilationism. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’”
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’”
Na, bhikkhave, bālo acari brahmacariyaṁ sammā dukkhakkhayāya. The fool has not completed the spiritual journey for the complete ending of suffering. Na parimuccati dukkhasmāti vadāmi. They’re not freed from suffering, I say. Acari, bhikkhave, paṇḍito brahmacariyaṁ sammā dukkhakkhayāya. The astute person has completed the spiritual journey for the complete ending of suffering. Parimuccati dukkhasmāti vadāmi. They’re freed from suffering, I say.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti’. That is how this entire mass of suffering ceases. Dukkhaṁ, bhikkhave, kusīto viharati vokiṇṇo pāpakehi akusalehi dhammehi, mahantañca sadatthaṁ parihāpeti. A lazy person lives in suffering, mixed up with bad, unskillful qualities, and ruins a great deal of their own good.
‘Dukkhan’tissa vacanīyaṁ. You should say: ‘Suffering.’ Dukkhampāhaṁ, bhikkhave, saupanisaṁ vadāmi, no anupanisaṁ. I say that suffering has a vital condition. jātūpanisaṁ dukkhaṁ, Rebirth is a vital condition for suffering. dukkhūpanisā saddhā, Suffering is a vital condition for faith.
“Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti. “Reverend Sāriputta, there are ascetics and brahmins who teach the efficacy of deeds. Some of them declare that suffering is made by oneself. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti. Some of them declare that suffering is made by another. Santāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. Some of them declare that suffering is made by both oneself and another. Santi panāvuso sāriputta, eke samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. Some of them declare that suffering arises by chance, not made by oneself or another. “Paṭiccasamuppannaṁ kho, āvuso, dukkhaṁ vuttaṁ bhagavatā. “Reverends, the Buddha said that suffering is dependently originated. Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering is made by another, that’s also conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering is made by oneself and another, that’s also conditioned by contact. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. Tatrāvuso, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. Yepi te samaṇabrāhmaṇā kammavādā paraṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by another, it’s impossible that they will experience that without contact. Yepi te samaṇabrāhmaṇā kammavādā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by oneself and another, it’s impossible that they will experience that without contact. Yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” Paṭiccasamuppannaṁ kho, ānanda, dukkhaṁ vuttaṁ mayā. I have said that suffering is dependently originated. Tatrānanda, ye te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti tadapi phassapaccayā. Consider the ascetics and brahmins who teach the efficacy of deeds. In the case of those who declare that suffering is made by oneself, that’s conditioned by contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. Tatrānanda, yepi te samaṇabrāhmaṇā kammavādā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … yepi te samaṇabrāhmaṇā kammavādā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact. Evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. That is how this entire mass of suffering ceases.’
“Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti. “Sir, there are some ascetics and brahmins who declare that suffering is made by oneself. Santi pana, bhante, eke samaṇabrāhmaṇā paraṅkataṁ dukkhaṁ paññapenti. There are some who declare that suffering is made by another. Santi pana, bhante, eke samaṇabrāhmaṇā sayaṅkatañca paraṅkatañca dukkhaṁ paññapenti. There are some who declare that suffering is made by both oneself and another. Santi pana, bhante, eke samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti. There are some who declare that suffering arises by chance, not made by oneself or another. “Paṭiccasamuppannaṁ kho, upavāṇa, dukkhaṁ vuttaṁ mayā. “Upavāna, I have said that suffering is dependently originated. Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, tadapi phassapaccayā. In the case of those ascetics and brahmins who declare that suffering is made by oneself, that’s conditioned by contact. … yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti tadapi phassapaccayā. In the case of those who declare that suffering arises by chance, not made by oneself or another, that’s also conditioned by contact. Tatra, upavāṇa, ye te samaṇabrāhmaṇā sayaṅkataṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjati. In the case of those ascetics and brahmins who declare that suffering is made by oneself, it’s impossible that they will experience that without contact. … yepi te samaṇabrāhmaṇā asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ dukkhaṁ paññapenti, te vata aññatra phassā paṭisaṁvedissantīti netaṁ ṭhānaṁ vijjatī”ti. In the case of those who declare that suffering arises by chance, not made by oneself or another, it’s impossible that they will experience that without contact.” "
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’” "
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.’
Dukkhasutta Suffering “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. “Mendicants, I will teach you the origin and ending of suffering. “Katamo ca, bhikkhave, dukkhassa samudayo? “And what, mendicants, is the origin of suffering? Ayaṁ kho, bhikkhave, dukkhassa samudayo. This is the origin of suffering. Ayaṁ kho, bhikkhave, dukkhassa samudayo. This is the origin of suffering. Katamo ca, bhikkhave, dukkhassa atthaṅgamo? And what is the ending of suffering? Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo. This is the ending of suffering. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti. This is the ending of suffering.” "
evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’”
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’”
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’”ti. That is how this entire mass of suffering ceases.’”
6. Dukkhavagga 6. Suffering “Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti? “Mendicants, when a mendicant is inquiring, how do you define when they are inquiring for the complete ending of suffering?” ‘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 nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ? What is the source, origin, birthplace, and inception of this suffering? ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ. ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth. 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 jātinirodhāya. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth. ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya. This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices. Esevanto dukkhassā”ti. Just this is the end of suffering.” "
6. Dukkhavagga 6. Suffering Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.” "
6. Dukkhavagga 6. Suffering Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī’ti. That is how this entire mass of suffering ceases.’
Atha ca panimassa dukkhassa nissaraṇaṁ nappajānāti jarāmaraṇassa. yet it doesn’t understand how to escape from this suffering, from old age and death. Kudāssu nāma imassa dukkhassa nissaraṇaṁ paññāyissati jarāmaraṇassā’ti? Oh, when will an escape be found from this suffering, from old age and death?’ evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
‘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. 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. ‘sakkā kho me ayaṁ surāpipāsitā pānīyena vā vinetuṁ dadhimaṇḍakena vā vinetuṁ bhaṭṭhaloṇikāya vā vinetuṁ loṇasovīrakena vā vinetuṁ, na tvevāhaṁ taṁ piveyyaṁ, yaṁ mama assa dīgharattaṁ hitāya sukhāyā’ti. ‘I could quench my thirst with water, whey, seasoned drink, or broth. But I shouldn’t drink that beverage, for it would be for my lasting harm and suffering.’ surāpipāsitā → surāpipāsā (?) | bhaṭṭhaloṇikāya → matthaloṇikāya (bj, pts1ed, pts2ed); maṭṭhaloṇikāya (sya-all, km) " 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.” "
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
“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:
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; “In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more, Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; appamattakaṁ avasiṭṭhaṁ. “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya, yadidaṁ sattakkhattuṁparamatā. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādiṇṇaṁ; “In the same way, for a noble disciple accomplished in view, a person with comprehension, the suffering that’s over and done with is more, Neva satimaṁ kalaṁ upeti na sahassimaṁ kalaṁ upeti na satasahassimaṁ kalaṁ upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādiṇṇaṁ upanidhāya yadidaṁ sattakkhattuṁparamatā. Compared to the mass of suffering in the past that’s over and done with, it’s not nearly a hundredth, a thousandth, or a hundred thousandth part, since there are at most seven more lives.
yaṁ pathavīdhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ pathavīdhātuyā ādīnavo; That the earth element is impermanent, suffering, and perishable: this is its drawback. yaṁ → yā (bj) yaṁ vāyodhātu aniccā dukkhā vipariṇāmadhammā, ayaṁ vāyodhātuyā ādīnavo; That the air element is impermanent, suffering, and perishable: this is its drawback.
“Yo, bhikkhave, pathavīdhātuṁ abhinandati, dukkhaṁ so abhinandati. “Mendicants, if you take pleasure in the earth element, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. yo vāyodhātuṁ abhinandati, dukkhaṁ so abhinandati. If you take pleasure in the air element, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. Yo ca kho, bhikkhave, pathavīdhātuṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in the earth element, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering. yo vāyodhātuṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in the air element, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti. If you don’t take pleasure in suffering, I say you’re exempt from suffering.” "
“Yo, bhikkhave, pathavīdhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of the earth element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo vāyodhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. The arising, continuation, rebirth, and manifestation of the air element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. Yo ca kho, bhikkhave, pathavīdhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo. The cessation, settling, and ending of the earth element is the cessation of suffering, the settling of diseases, and the ending of old age and death. yo vāyodhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti. The cessation, settling, and ending of the air element is the cessation of suffering, the settling of diseases, and the ending of old age and death.” "
Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries. kaṭasī → kaṭasi (bj, pts1ed, pts2ed, mr) "
Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Evaṁ dīgharattaṁ kho, brāhmaṇa, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
Dukkhaṁ dukkhasamuppādaṁ, suffering, suffering’s origin, dukkhassa ca atikkamaṁ; suffering’s transcendence, dukkhūpasamagāminaṁ. that leads to the stilling of suffering. Dukkhassantakaro hoti, makes an end of suffering,
Evaṁ dīgharattaṁ vo, bhikkhave, dukkhaṁ paccanubhūtaṁ tibbaṁ paccanubhūtaṁ byasanaṁ paccanubhūtaṁ, kaṭasī vaḍḍhitā. For such a long time you have undergone suffering, agony, and disaster, swelling the cemeteries.
“Idaṁ ‘dukkhan’ti kho, āvuso, byākataṁ bhagavatā; “‘This is suffering’ has been declared by the Buddha. 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.”
“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:
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Kālattayadukkhasutta Suffering in the Three Times Kālattayadukkhasutta → dutiyaatītānāgatasuttaṁ (bj); atītānāgatapaccuppanna 2 (pts1ed) " “Rūpaṁ, bhikkhave, dukkhaṁ atītānāgataṁ; “Mendicants, form of the past and future is suffering, viññāṇaṁ dukkhaṁ atītānāgataṁ; Consciousness of the past and future is suffering,
Yaṁdukkhasutta That Which is SufferingYaṁdukkhasutta → yad anicca 2 (pts1ed) " “Rūpaṁ, bhikkhave, dukkhaṁ. “Mendicants, form is suffering. Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. Vedanā dukkhā … Feeling is suffering … saññā dukkhā … Perception is suffering … saṅkhārā dukkhā … Choices are suffering … viññāṇaṁ dukkhaṁ. Consciousness is suffering. Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self.
Sahetudukkhasutta Suffering With Its Cause Sahetudukkhasutta → dutiyahetusuttaṁ (bj); hetu 2 (pts1ed) " “Rūpaṁ, bhikkhave, dukkhaṁ. “Mendicants, form is suffering. Yopi hetu yopi paccayo rūpassa uppādāya, sopi dukkho. The cause and reason that gives rise to form is also suffering. Dukkhasambhūtaṁ, bhikkhave, rūpaṁ kuto sukhaṁ bhavissati. Since form is produced by what is suffering, how could it be happiness? Vedanā dukkhā … Feeling is suffering … saññā dukkhā … Perception is suffering … saṅkhārā dukkhā … Choices are suffering … viññāṇaṁ dukkhaṁ. Consciousness is suffering. Yopi hetu yopi paccayo viññāṇassa uppādāya, sopi dukkho. The cause and reason that gives rise to consciousness is also suffering. Dukkhasambhūtaṁ, bhikkhave, viññāṇaṁ kuto sukhaṁ bhavissati. Since consciousness is produced by what is suffering, how could it be happiness?
“Rūpaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya; “Mendicants, without directly knowing and completely understanding form, without dispassion for it and giving it up, you can’t end suffering. viññāṇaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. consciousness, without dispassion for it and giving it up, you can’t end suffering. Rūpañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya; By directly knowing and completely understanding form, having dispassion for it and giving it up, you can end suffering. viññāṇaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. consciousness, having dispassion for it and giving it up, you can end suffering.” "
Yaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback.
“Yo, bhikkhave, rūpaṁ abhinandati, dukkhaṁ so abhinandati. “Mendicants, if you take pleasure in form, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. yo viññāṇaṁ abhinandati, dukkhaṁ so abhinandati. consciousness, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. Yo ca kho, bhikkhave, rūpaṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in form, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering. yo viññāṇaṁ nābhinandati, dukkhaṁ so nābhinandati. consciousness, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmī”ti. If you don’t take pleasure in suffering, I say you’re exempt from suffering.” "
“Yo, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo rogānaṁ ṭhiti jarāmaraṇassa pātubhāvo. consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo. The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death. yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho rogānaṁ vūpasamo jarāmaraṇassa atthaṅgamo”ti. consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.” "
parimuccati jātiyā jarāmaraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, parimuccati dukkhasmāti vadāmī”ti. They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. They’re freed from suffering, I say.” "
“Dhammānudhammappaṭipannassa, bhikkhave, bhikkhuno ayamanudhammo hoti yaṁ rūpe dukkhānupassī vihareyya …pe… “Mendicants, when a mendicant is practicing in line with the teachings, this is what’s in line with the teachings. They should live observing suffering in form, feeling, perception, choices, and consciousness. … parimuccati dukkhasmāti vadāmī”ti. They’re freed from suffering, I say.” "
Rūpassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva rūpaṁ etarahi ca sabbaṁ rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of form—its perishing, fading away, and cessation—and you truly see with right understanding that all form, whether past or present, is impermanent, suffering, and perishable. vipariṇāmaṁ virāgaṁ nirodhaṁ → vipariṇāmavirāganirodhaṁ (bj) " Viññāṇassa tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva viññāṇaṁ etarahi ca sabbaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhamman’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti. consciousness—its perishing, fading away, and cessation—and you truly see with right understanding that all consciousness, whether past or present, is impermanent, suffering, and perishable.
Iti hidaṁ, bhikkhave, vuccati ‘dukkhasamudayagāminī samanupassanā’ti. And that’s why it’s called a way of regarding things that leads to the origin of suffering. Iti hidaṁ, bhikkhave, vuccati ‘dukkhanirodhagāminī samanupassanā’ti. And that’s why it’s called a way of regarding things that leads to the cessation of suffering.”
“Ye hi keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; “Soṇa, there are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—regard themselves thus: ‘I’m better’, Aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’ti vā samanupassanti; consciousness, which is impermanent, suffering, and perishable, they regard themselves thus: ‘I’m better’, Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā aniccena rūpena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; There are ascetics and brahmins who—based on form, which is impermanent, suffering, and perishable—don’t regard themselves thus: ‘I’m better’, aniccena viññāṇena dukkhena vipariṇāmadhammena ‘seyyohamasmī’tipi na samanupassanti; consciousness, which is impermanent, suffering, and perishable, they don’t regard themselves thus: ‘I’m better’, “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 rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— That form is impermanent, suffering, and perishable: this is its drawback. Yā vedanā aniccā dukkhā vipariṇāmadhammā— That feeling is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ— That consciousness is impermanent, suffering, and perishable: this is its drawback.
“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:
Dukkhasutta Suffering “Yaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo”ti. “Mendicant, give up desire for anything that’s suffering.” “Rūpaṁ kho, bhante, dukkhaṁ; tatra me chando pahātabbo. “Sir, form is suffering; I should give up desire for it. viññāṇaṁ dukkhaṁ; tatra me chando pahātabbo. Consciousness is suffering; I should give up desire for it. Rūpaṁ kho, bhikkhu, dukkhaṁ; tatra te chando pahātabbo. Form is suffering; you should give up desire for it. viññāṇaṁ dukkhaṁ; tatra te chando pahātabbo. Consciousness is suffering; you should give up desire for it.
“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:
api ca kho otiṇṇāmha jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā But because they’re swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. They’re swamped by suffering, mired in suffering. appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethāti. And they think, ‘Hopefully I can find an end to this entire mass of suffering.’ Evametassa kevalassa dukkhakkhandhassa samudayo assā’ti. That is how this entire mass of suffering originates. “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 rūpaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ rūpassa ādīnavo. That form is impermanent, suffering, and perishable: this is its drawback. Yaṁ viññāṇaṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ—ayaṁ viññāṇassa ādīnavo. That consciousness is impermanent, suffering, and perishable: this is its drawback. “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:
Yadaniccaṁ taṁ dukkhaṁ; What’s impermanent is suffering. yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgataṁ. What’s suffering has ceased and ended. Yadaniccaṁ taṁ dukkhaṁ; What’s impermanent is suffering. yaṁ dukkhaṁ taṁ niruddhaṁ tadatthaṅgatan’ti. What’s suffering has ceased and ended.’ Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ nappajānāti. They don’t truly understand form—which is suffering—as suffering. dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ nappajānāti. consciousness—which is suffering—as suffering. Tassime pañcupādānakkhandhā upetā upādinnā dīgharattaṁ ahitāya dukkhāya saṁvattanti. And when you’ve gotten involved with and grasped these five grasping aggregates, they lead to your lasting harm and suffering. Dukkhaṁ rūpaṁ ‘dukkhaṁ rūpan’ti yathābhūtaṁ pajānāti. They truly understand form—which is suffering—as suffering. dukkhaṁ viññāṇaṁ ‘dukkhaṁ viññāṇan’ti yathābhūtaṁ pajānāti. consciousness—which is suffering—as suffering.
“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, anurādha, etarahi ca dukkhañceva paññapemi, dukkhassa ca nirodhan”ti. In the past, as today, what I describe is suffering and the cessation of suffering.” "
Tena kho pana samayena āyasmā vakkali kumbhakāranivesane viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Vakkali was staying in a potter’s shed, and he was sick, suffering, gravely ill. ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno, so bhagavato pāde sirasā vandatī’ti. ‘Sir, the mendicant Vakkali is sick, suffering, and gravely ill. He bows with his head to your feet.’ “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: ‘vakkali, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. ‘Sir, the mendicant Vakkali is sick, suffering, gravely ill. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. I’m certain that what is impermanent is suffering. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmi. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable. Yadaniccaṁ taṁ dukkhanti na vicikicchāmi. I’m certain that what is impermanent is suffering. Yadaniccaṁ dukkhaṁ vipariṇāmadhammaṁ, natthi me tattha chando vā rāgo vā pemaṁ vāti na vicikicchāmī’”ti. And I’m certain that I have no desire or greed or fondness for what is impermanent, suffering, and perishable.’”
Tena kho pana samayena āyasmā assaji kassapakārāme viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Assaji was staying in a monastery built by a Kassapa, and he was sick, suffering, gravely ill. ‘assaji, bhante, bhikkhu ābādhiko dukkhito bāḷhagilāno. ‘Sir, the mendicant Assaji is sick, suffering, gravely ill.
Tena kho pana samayena āyasmā khemako badarikārāme viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Khemaka was staying in the Jujube Tree Monastery, and he was sick, suffering, gravely ill.
Dukkhameva uppajjamānaṁ uppajjati, dukkhaṁ nirujjhamānaṁ nirujjhatīti na kaṅkhati na vicikicchati. you’ll have no doubt or uncertainty that what arises is just suffering arising, and what ceases is just suffering ceasing. evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”’”
Ettako cepi, bhikkhu, attabhāvapaṭilābho abhavissa nicco dhuvo sassato avipariṇāmadhammo, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. If there were, this living of the spiritual life for the complete ending of suffering would not be found. Yasmā ca kho, bhikkhu, ettakopi attabhāvapaṭilābho natthi nicco dhuvo sassato avipariṇāmadhammo, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
Ettakañcepi, bhikkhu, rūpaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. If there were, this living of the spiritual life for the complete ending of suffering would not be found. Yasmā ca kho, bhikkhu, ettakampi rūpaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya”. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found. Ettakampi kho, bhikkhu, viññāṇaṁ abhavissa niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, na yidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. If there were, this living of the spiritual life for the complete ending of suffering would not be found. Yasmā ca kho, bhikkhu, ettakampi viññāṇaṁ natthi niccaṁ dhuvaṁ sassataṁ avipariṇāmadhammaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. But since there isn’t, this living of the spiritual life for the complete ending of suffering is found.
na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. na tvevāhaṁ, bhikkhave, avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ dukkhassa antakiriyaṁ vadāmi. But still, I say, there is no making an end of suffering for sentient beings roaming and transmigrating, shrouded by ignorance and fettered by craving. ‘Na parimuccati dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. ‘Parimuccati dukkhasmā’ti vadāmī”ti. They’re freed from suffering, I say.” "
Dukkhasutta Suffering “Dukkhañca vo, bhikkhave, desessāmi dukkhasamudayañca dukkhanirodhañca dukkhanirodhagāminiñca paṭipadaṁ. “Mendicants, I will teach you suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Katamañca, bhikkhave, dukkhaṁ? And what is suffering? Idaṁ vuccati, bhikkhave, dukkhaṁ. This is called suffering. Katamo ca, bhikkhave, dukkhasamudayo? And what is the origin of suffering? ayaṁ vuccati, bhikkhave, dukkhasamudayo. This is called the origin of suffering. Katamo ca, bhikkhave, dukkhanirodho? And what is the cessation of suffering? 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? Ayaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā”ti. This is called the practice that leads to the cessation of suffering.” "
Ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na rūpabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī; ‘parimutto so dukkhasmā’ti vadāmi. They’re called a learned noble disciple who is not bound to form, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say. ayaṁ vuccati, bhikkhave, sutavā ariyasāvako na viññāṇabandhanabaddho, na santarabāhirabandhanabaddho, tīradassī, pāradassī, ‘parimutto so dukkhasmā’ti vadāmī”ti. They’re called a learned noble disciple who is not bound to consciousness, inside or out. They see the near shore and the far shore. They’re exempt from suffering, I say.” "
“Sīlavatāvuso, koṭṭhika, bhikkhunā pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. “Reverend Koṭṭhita, an ethical mendicant should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. Sīlavatāvuso, koṭṭhika, bhikkhunā ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. An ethical mendicant should rationally apply the mind to these five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self. “Arahatāpi kho, āvuso koṭṭhika, ime pañcupādānakkhandhe aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. “Reverend Koṭṭhita, a perfected one should also rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
“Arahatāpi khvāvuso koṭṭhika, ime pañcupādānakkhandhā aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato yoniso manasi kātabbā. “Reverend Koṭṭhita, a perfected one should rationally apply the mind to the five grasping aggregates as impermanent, as suffering, as diseased, as a boil, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
Dutiyadukkhasutta Suffering (2nd) “Yaṁ, bhikkhave, dukkhaṁ; tatra vo rāgo pahātabbo …pe… “Mendicants, you should give up greed for what is suffering. …”
Tatiyadukkhasutta Suffering (3rd) “Yaṁ, bhikkhave, dukkhaṁ; tatra vo chandarāgo pahātabbo …pe… “Mendicants, you should give up desire and greed for what is suffering. …”
Dukkhānupassīsutta Observing Suffering yaṁ rūpe dukkhānupassī vihareyya. They should live observing suffering in form, ‘parimuccati dukkhasmā’ti vadāmī”ti. They’re freed from suffering, I say.” "
“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, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti? “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” “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, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhadukkhan”ti? “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?” vipariṇāmadhammaṁ, api nu taṁ anupādāya etaṁ mama, esohamasmi, eso me attāti samanupasseyyāti? “But by not grasping what’s impermanent, suffering, and perishable, would you regard it like this: ‘This is mine, I am this, this is my self’?”
“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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
“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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise:
api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?” “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, api nu taṁ anupādāya micchādiṭṭhi uppajjeyyā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would wrong view arise?”
api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?” api nu taṁ anupādāya sakkāyadiṭṭhi uppajjeyyā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would substantialist view arise?”
api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?” api nu taṁ anupādāya attānudiṭṭhi uppajjeyyā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would view of self arise?”
api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, and shackles arise?”
api nu taṁ anupādāya uppajjeyyuṁ saṁyojanābhinivesavinibandhājjhosānā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would fetters, insistence, shackles, and attachments arise?”
“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:
Dukkhadhammasutta Liable to SufferingDukkhadhammasutta → dukkha 2 (pts1ed) " “‘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.
“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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation, ariyasāvakassa imesu ca → imesu chasu (bj, sya-all, km, pts1ed) "
“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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni, tīṇi ca kammāni, kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā, dvaṭṭhantarakappā, chaḷābhijātiyo, aṭṭha purisabhūmiyo, ekūnapaññāsa ājīvakasate, ekūnapaññāsa paribbājakasate, ekūnapaññāsa nāgavāsasate, vīse indriyasate, tiṁse nirayasate, chattiṁsarajodhātuyo, satta saññīgabbhā, satta asaññīgabbhā, satta nigaṇṭhigabbhā, satta devā, satta mānusā, satta pesācā, satta sarā, satta pavuṭā, satta papātā, satta ca papātasatāni, satta supinā, satta supinasatāni, cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti. There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven knotless embryos. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven rivers, 700 rivers, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering. pavuṭā → pavudhā (bj, pts1ed); pamuṭā (bj); sapuṭā (mr) | mahākappino → mahākappuno (bj, pts1ed) " evameva bāle ca paṇḍite ca nibbeṭhiyamānā sukhadukkhaṁ palentī’”ti? In the same way, after transmigrating the foolish and the astute will make an end of suffering’?” sukhadukkhaṁ palentī’ti. the foolish and the astute will make an end of suffering.’ sukhadukkhaṁ palentī’ti. the foolish and the astute will make an end of suffering.’ api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
“Yaṁ panāniccaṁ dukkhaṁ vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti …pe… dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “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, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Yato kho, bhikkhave, ariyasāvakassa imesu ca ṭhānesu kaṅkhā pahīnā hoti, dukkhepissa kaṅkhā pahīnā hoti, dukkhasamudayepissa kaṅkhā pahīnā hoti, dukkhanirodhepissa kaṅkhā pahīnā hoti, dukkhanirodhagāminiyā paṭipadāyapissa kaṅkhā pahīnā hoti— “When a noble disciple has given up doubt in these six cases, and has given up doubt in suffering, its origin, its cessation, and the practice that leads to its cessation,
api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya— “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjeyya: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
“Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya, dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises: api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Iti kho, bhikkhave, dukkhe sati, dukkhaṁ upādāya dukkhaṁ abhinivissa evaṁ diṭṭhi uppajjati: “And so, when suffering exists, because of grasping suffering and insisting on suffering, the view arises:
Sukhadukkhīsutta The Self Is Happy and SufferingSukhadukkhīsutta → sukhadukkhīattāsuttaṁ (bj) " “Sukhadukkhī attā hoti arogo paraṁ maraṇā”ti …pe…. “‘The self is happy and suffering, and is well after death’?” … "
Adukkhamasukhīsutta The Self Is Neither Happy Nor SufferingAdukkhamasukhīsutta → adukkhamasukhīattāsuttaṁ (bj) " “Adukkhamasukhī attā hoti arogo paraṁ maraṇā”ti? “‘The self is neither happy nor suffering, and is well after death’?” …
vipariṇāmadhammaṁ, api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would the view arise: “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. “And so, what’s impermanent is suffering. “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. “And so, what’s impermanent is suffering.
Adukkhamasukhīsutta The Self Is Neither Happy Nor SufferingAdukkhamasukhīsutta → adukkhamasukhīattāsuttaṁ (bj) " ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? ‘The self is neither happy nor suffering, and is well after death’?” ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. ‘The self is neither happy nor suffering, and is well after death.’ ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. ‘The self is neither happy nor suffering, and is well after death.’ “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. “And so, what’s impermanent is suffering. ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. ‘The self is neither happy nor suffering, and is well after death.’ api nu taṁ anupādāya evaṁ diṭṭhi uppajjeyya: “But by not grasping what’s impermanent, suffering, and perishable, would such a view arise?” “Iti kho, bhikkhave, yadaniccaṁ taṁ dukkhaṁ. “And so, what’s impermanent is suffering. ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti. ‘The self is neither happy nor suffering, and is well after death.’”
“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:
Adukkhamasukhīsutta The Self Is Neither Happy Nor SufferingAdukkhamasukhīsutta → adukkhamasukhīattāsuttaṁ (bj) " ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’”ti? ‘The self is neither happy nor suffering, and is well after death’?” ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. ‘The self is neither happy nor suffering, and is well after death.’ ‘adukkhamasukhī attā hoti arogo paraṁ maraṇā’ti. ‘The self is neither happy nor suffering, and is well after death.’ “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:
“Yo kho, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. Yo ca, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.” "
“Yo kho, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo dhammānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. and ideas is the cessation of suffering, the settling of diseases, and the ending of old age and death.” "
yo viññāṇadhātuyā uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. and the consciousness element is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo viññāṇadhātuyā nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. and the consciousness element is the cessation of suffering, the settling of diseases, and the ending of old age and death.” "
“Yo kho, bhikkhave, rūpassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of form is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo viññāṇassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. and consciousness is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. Yo ca kho, bhikkhave, rūpassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. The cessation, settling, and ending of form is the cessation of suffering, the settling of diseases, and the ending of old age and death. yo viññāṇassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. and consciousness is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
Ajjhattadukkhasutta The Interior as SufferingAjjhattadukkhasutta → dukkhaṁ 1; ajjhattaṁ (pts1ed) " “Cakkhuṁ, bhikkhave, dukkhaṁ. “Mendicants, the eye is suffering. Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self. mano dukkho. and mind are suffering. Yaṁ dukkhaṁ tadanattā; What’s suffering is not-self.
Ajjhattadukkhātītānāgatasutta The Interior as Suffering in the Three Times Ajjhattadukkhātītānāgatasutta → dutiyaajjhattadukkhasuttaṁ (bj); dukkhaṁ 3; ajjhattaṁ (pts1ed) " “Cakkhuṁ, bhikkhave, dukkhaṁ atītānāgataṁ; “Mendicants, the eye of the past and future is suffering,
Bāhiradukkhātītānāgatasutta The Exterior as Suffering in the Three Times Bāhiradukkhātītānāgatasutta → dutiyabāhiradukkhasuttaṁ (bj); dukkhaṁ 4; bāhiraṁ (pts1ed) " “Rūpā, bhikkhave, dukkhā atītānāgatā; “Mendicants, sights of the past and future are suffering,
Yaṁ cakkhuṁ aniccaṁ dukkhaṁ vipariṇāmadhammaṁ, ayaṁ cakkhussa ādīnavo. That the eye is impermanent, suffering, and perishable: this is its drawback. Yaṁ mano anicco dukkho vipariṇāmadhammo, ayaṁ manassa ādīnavo. That the mind is impermanent, suffering, and perishable: this is its drawback. Yaṁ → yo (bj, sya-all, km, mr)
“Yo, bhikkhave, cakkhuṁ abhinandati, dukkhaṁ so abhinandati. “Mendicants, if you take pleasure in the eye, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. yo manaṁ abhinandati, dukkhaṁ so abhinandati. mind, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmā”ti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. “Yo ca kho, bhikkhave, cakkhuṁ nābhinandati, dukkhaṁ so nābhinandati. If you don’t take pleasure in the eye, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmāti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering. yo manaṁ nābhinandati, dukkhaṁ so nābhinandati. mind, you don’t take pleasure in suffering. Yo dukkhaṁ nābhinandati, parimutto so dukkhasmā”ti vadāmi. If you don’t take pleasure in suffering, I say you’re exempt from suffering.” "
“Yo, bhikkhave, rūpe abhinandati, dukkhaṁ so abhinandati. “Mendicants, if you take pleasure in sights, you take pleasure in suffering. Yo dukkhaṁ abhinandati, aparimutto so dukkhasmāti vadāmi. If you take pleasure in suffering, I say you’re not exempt from suffering. …”
Paṭhamadukkhuppādasutta The Arising of Suffering (Interior) Paṭhamadukkhuppādasutta → uppādasuttaṁ (bj); uppādena 1 (pts1ed) " “Yo, bhikkhave, cakkhussa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of the eye is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo manassa uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. and mind is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. Yo ca kho, bhikkhave, cakkhussa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo. The cessation, settling, and ending of the eye is the cessation of suffering, the settling of diseases, and the ending of old age and death. yo manassa nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. and mind is the cessation of suffering, the settling of diseases, and the ending of old age and death.” "
Dutiyadukkhuppādasutta The Arising of Suffering (Exterior) Dutiyadukkhuppādasutta → dutiyauppādasuttaṁ (bj); uppādena 2 (pts1ed) " “Yo, bhikkhave, rūpānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. “Mendicants, the arising, continuation, rebirth, and manifestation of sights is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo dhammānaṁ uppādo ṭhiti abhinibbatti pātubhāvo, dukkhasseso uppādo, rogānaṁ ṭhiti, jarāmaraṇassa pātubhāvo. and ideas is the arising of suffering, the continuation of diseases, and the manifestation of old age and death. yo dhammānaṁ nirodho vūpasamo atthaṅgamo, dukkhasseso nirodho, rogānaṁ vūpasamo, jarāmaraṇassa atthaṅgamo”ti. and ideas is the cessation of suffering, the settling of diseases, and the ending of old age and death.”
“Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. Kiñca, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya? And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering? Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. Without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya …pe… painful, pleasant, or neutral feeling that arises conditioned by eye contact, without dispassion for it and giving it up, you can’t end suffering. manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. the mind, without dispassion for it and giving it up, you can’t end suffering. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. painful, pleasant, or neutral feeling that arises conditioned by mind contact, without dispassion for it and giving it up, you can’t end suffering. Idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering. Sabbañca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya? And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering? manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. the mind, having dispassion for it and giving it up, you can end suffering. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. painful, pleasant, or neutral feeling that arises conditioned by mind contact, having dispassion for it and giving it up, you can end suffering. Idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.” "
“Sabbaṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding the all, without dispassion for it and giving it up, you can’t end suffering. Kiñca, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya? And what is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering? idaṁ kho, bhikkhave, sabbaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. This is the all, without directly knowing and completely understanding which, without dispassion for it and giving it up, you can’t end suffering. Sabbaṁ, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya. By directly knowing and completely understanding the all, having dispassion for it and giving it up, you can end suffering. Kiñca, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya? And what is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering? idaṁ kho, bhikkhave, sabbaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. This is the all, directly knowing and completely understanding which, having dispassion for it and giving it up, you can end suffering.” "
“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 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:
Nandisamudayā dukkhasamudayo, migajālāti vadāmi …pe… Relishing is the origin of suffering, I say. Nandisamudayā dukkhasamudayo, migajālāti vadāmi. Relishing is the origin of suffering, I say. Nandinirodhā dukkhanirodho, migajālāti vadāmi …pe… When relishing ceases, suffering ceases, I say. Nandinirodhā dukkhanirodho, migajālāti vadāmī”ti. When relishing ceases, suffering ceases, I say.”
Samiddhidukkhapañhāsutta Samiddhi’s Question About Suffering “‘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?” … "
“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:
“amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. “Sir, in such and such a monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. “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:
“amukasmiṁ, bhante, vihāre aññataro bhikkhu navo appaññāto ābādhiko dukkhito bāḷhagilāno. “Sir, in such and such a monastery there’s a mendicant who is junior and not well-known. He’s sick, suffering, gravely ill. “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:
Rādhadukkhasutta With Rādha on SufferingRādhadukkhasutta → dukkhasuttaṁ (bj); rādha 2 (pts1ed) " “Yaṁ kho, rādha, dukkhaṁ tatra te chando pahātabbo. “Rādha, you should give up desire for what is suffering. …”
‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti. ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’ Dukkhassa hi, bhikkhave, pariññatthaṁ mayi brahmacariyaṁ vussati. For the purpose of leading the spiritual life under me is to completely understand suffering. ‘katamaṁ pana taṁ, āvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti? ‘Reverends, what is that suffering?’ ‘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. yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. Idaṁ kho taṁ, āvuso, dukkhaṁ, tassa pariññāya bhagavati brahmacariyaṁ vussatī’ti. This is that suffering. The purpose of leading the spiritual life under the Buddha is to completely understand this.’
“Atthi nu kho, bhante, taṁ cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… “Sir, suppose someone were to describe the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. Does the eye exist by which they could be described? “Natthi kho taṁ, phagguna, cakkhu, yena cakkhunā atīte buddhe parinibbute chinnapapañce chinnavaṭume pariyādinnavaṭṭe sabbadukkhavītivaṭṭe paññāpayamāno paññāpeyya …pe… “Phagguna, suppose someone were to describe the Buddhas of the past who have become completely extinguished, cut off proliferation, cut off the track, finished off the cycle, and transcended suffering. The eye does not exist by which they could be described.
“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:
Tena kho pana samayena yena āyasmā channo ābādhiko hoti dukkhito bāḷhagilāno. Now at that time Venerable Channa was sick, suffering, gravely ill. Esevanto dukkhassā’”ti. Just this is the end of suffering.’”
‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi …pe… Relishing is the origin of suffering, I say. ‘Nandisamudayā dukkhasamudayo, puṇṇā’ti vadāmi. Relishing is the origin of suffering, I say. ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi …pe… When relishing ceases, suffering ceases, I say. … ‘Nandinirodhā dukkhanirodho, puṇṇā’ti vadāmi. When relishing ceases, suffering ceases, I say.
“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:
“Chayime, bhikkhave, phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti. “Mendicants, these six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. Cakkhu, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti …pe… The field of eye contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. mano, bhikkhave, phassāyatanaṁ adantaṁ aguttaṁ arakkhitaṁ asaṁvutaṁ dukkhādhivāhaṁ hoti. The field of mind contact brings suffering when it’s untamed, unguarded, unprotected, and unrestrained. Ime kho, bhikkhave, cha phassāyatanā adantā aguttā arakkhitā asaṁvutā dukkhādhivāhā honti”. These six fields of contact bring suffering when they’re untamed, unguarded, unprotected, and unrestrained. Asaṁvuto yattha dukkhaṁ nigacchati; that lead the unrestrained to suffering.
Esevanto dukkhassā”ti. Just this is the end of suffering.” Evaṁ ācinato dukkhaṁ, Heaping up suffering like this, Evaṁ ācinato dukkhaṁ, Heaping up suffering like this, Evaṁ ācinato dukkhaṁ, Heaping up suffering like this, Evaṁ ācinato dukkhaṁ, Heaping up suffering like this, Evaṁ ācinato dukkhaṁ, Heaping up suffering like this, Evaṁ ācinato dukkhaṁ, Heaping up suffering like this, Evaṁ apacinato dukkhaṁ, Eroding suffering like this, Evaṁ apacinato dukkhaṁ, Eroding suffering like this, Evaṁ apacinato dukkhaṁ, Eroding suffering like this, Evaṁ apacinato dukkhaṁ, Eroding suffering like this, Evaṁ apacinato dukkhaṁ, Eroding suffering like this, Evaṁ apacinato dukkhaṁ, Eroding suffering like this,
Passaddhiyā asati dukkhaṁ hoti. When there’s no tranquility, there’s suffering. Dukkhino cittaṁ na samādhiyati. When one is suffering, the mind does not become immersed in samādhi. Passaddhiyā asati dukkhaṁ hoti. When there’s no tranquility, there’s suffering. Dukkhino cittaṁ na samādhiyati. When one is suffering, the mind does not become immersed in samādhi.
“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, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti? “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?” “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, api nu taṁ anupādāya uppajjeyya ajjhattaṁ sukhaṁ dukkhan”ti? “But by not grasping what’s impermanent, suffering, and perishable, would pleasure and pain arise in oneself?”
Dukkhasamudayasutta The Origin of SufferingDukkhasamudayasutta → dukkha (pts1ed) " “Dukkhassa, bhikkhave, samudayañca atthaṅgamañca desessāmi. “Mendicants, I will teach you the origin and ending of suffering. Katamo ca, bhikkhave, dukkhassa samudayo? And what, mendicants, is the origin of suffering? Ayaṁ dukkhassa samudayo …pe… This is the origin of suffering … Ayaṁ kho, bhikkhave, dukkhassa samudayo. This is the origin of suffering. Katamo ca, bhikkhave, dukkhassa atthaṅgamo? And what is the ending of suffering? Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Ayaṁ dukkhassa atthaṅgamo …pe… This is the ending of suffering. … Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. Ayaṁ kho, bhikkhave, dukkhassa atthaṅgamo”ti. This is the ending of suffering.” "
Evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
“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, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?” “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, api nu taṁ anupādāya seyyohamasmīti vā assa, sadisohamasmīti vā assa, hīnohamasmīti vā assā”ti? “But by not grasping what’s impermanent, suffering, and perishable, would people think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’?”
“Cakkhuṁ, bhikkhave, anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. “Mendicants, without directly knowing and completely understanding the eye, without dispassion for it and giving it up, you can’t end suffering. manaṁ anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. mind, without dispassion for it and giving it up, you can’t end suffering. Cakkhuñca kho, bhikkhave, abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāya …pe… By directly knowing and completely understanding the eye, having dispassion for it and giving it up, you can end suffering. manaṁ abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. mind, having dispassion for it and giving it up, you can end suffering.” "
dhamme anabhijānaṁ aparijānaṁ avirājayaṁ appajahaṁ abhabbo dukkhakkhayāya. ideas, without dispassion for them and giving them up, you can’t end suffering. dhamme abhijānaṁ parijānaṁ virājayaṁ pajahaṁ bhabbo dukkhakkhayāyā”ti. ideas, having dispassion for them and giving them up, you can end suffering.” "
Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. Evametassa kevalassa dukkhakkhandhassa nirodho hoti …pe… That is how this entire mass of suffering ceases. evametassa kevalassa dukkhakkhandhassa nirodho hotī”ti. That is how this entire mass of suffering ceases.”
Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī”ti. But I also say there’s no making an end of suffering without reaching the end of the world.” Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, But I also say there’s no making an end of suffering without reaching the end of the world.’ Na ca panāhaṁ, bhikkhave, appatvā lokassa antaṁ dukkhassa antakiriyaṁ vadāmī’ti, But I also say there’s no making an end of suffering without reaching the end of the world.’
“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:
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. But when sights perish, fade away, and cease, gods and humans live in suffering. Dhammavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. But when ideas perish, fade away, and cease, gods and humans live in suffering. taṁ tesaṁ 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
Rūpavipariṇāmavirāganirodhā dukkhā, bhikkhave, devamanussā viharanti. But when sights perish, fade away, and cease, gods and humans live in suffering. …
Ajjhattadukkhahetusutta Interior and Cause Are SufferingAjjhattadukkhahetusutta → ajjhattadukkhasuttaṁ (bj); hetunā ajjhatta 2 (pts1ed) " “Cakkhuṁ, bhikkhave, dukkhaṁ. “Mendicants, the eye is suffering. Yopi hetu yopi paccayo cakkhussa uppādāya, sopi dukkho. The cause and reason that gives rise to the eye is also suffering. Dukkhasambhūtaṁ, bhikkhave, cakkhu kuto sukhaṁ bhavissati …pe… Since the eye is produced by what is suffering, how could it be happiness? mano dukkho. mind is suffering. Yopi hetu yopi paccayo manassa uppādāya, sopi dukkho. The cause and reason that gives rise to the mind is also suffering. Dukkhasambhūto, bhikkhave, mano kuto sukho bhavissati. Since the mind is produced by what is suffering, how could it be happiness?
Bāhiradukkhahetusutta Exterior and Cause Are SufferingBāhiradukkhahetusutta → bāhiradukkhasuttaṁ (bj); hetunā bāhira 2 (pts1ed) " “Rūpā, bhikkhave, dukkhā. “Mendicants, sights are suffering. Yopi hetu, yopi paccayo rūpānaṁ uppādāya, sopi dukkho. The cause and reason that gives rise to sights is also suffering. Dukkhasambhūtā, bhikkhave, rūpā kuto sukhā bhavissanti. Since sights are produced by what is suffering, how could they be happiness? dhammā dukkhā. Ideas are suffering. Yopi hetu, yopi paccayo dhammānaṁ uppādāya, sopi dukkho. The cause and reason that gives rise to ideas is also suffering. Dukkhasambhūtā, bhikkhave, dhammā kuto sukhā bhavissanti. Since ideas are produced by what is suffering, how could they be happiness?
Dukkhanibbānasappāyasutta The Suffering as Conducive to Extinguishment Dukkhanibbānasappāyasutta → dutiyasappāyasuttaṁ (bj); sappāya 2 (pts1ed) " Idha, bhikkhave, cakkhuṁ dukkhanti passati, rūpā dukkhāti passati, cakkhuviññāṇaṁ dukkhanti passati, cakkhusamphasso dukkhoti passati, yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati …pe… It’s when a mendicant sees that the eye, sights, eye consciousness, and eye contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by eye contact is also suffering. mano dukkhoti passati, dhammā dukkhāti passati, manoviññāṇaṁ dukkhanti passati, manosamphasso dukkhoti passati, yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhanti passati. mind, ideas, mind-consciousness, and mind contact are suffering. And they see that the painful, pleasant, or neutral feeling that arises conditioned by mind contact is also suffering.
“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:
Santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ na phāsu viharati. A mendicant who lives with a resident student and a teaching master lives in suffering and discomfort. phāsu → phāsuṁ (pts1ed) " Kathañca, bhikkhu, santevāsiko sācariyako dukkhaṁ na phāsu viharati? And how does a mendicant who lives with a resident student and a teaching master live in suffering and discomfort? Evaṁ kho, bhikkhave, bhikkhu santevāsiko sācariyako dukkhaṁ, na phāsu viharati. That’s how a mendicant who lives with a resident student and a teaching master lives in suffering and discomfort. Anācariyakaṁ santevāsiko, bhikkhave, bhikkhu sācariyako dukkhaṁ, na phāsu viharati. A mendicant who lives with a resident student and a teaching master lives in suffering and discomfort.
‘dukkhassa kho, āvuso, pariññāya bhagavati brahmacariyaṁ vussatī’ti. ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’ ‘katamaṁ panāvuso, dukkhaṁ, yassa pariññāya samaṇe gotame brahmacariyaṁ vussatī’ti? ‘Reverends, what is that suffering?’ ‘Cakkhu kho, āvuso, dukkhaṁ; ‘The eye is suffering. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering. yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering. Idaṁ kho, āvuso, dukkhaṁ; This is that suffering.
Koṭṭhikadukkhasutta With Koṭṭhita on SufferingKoṭṭhikadukkhasutta → koṭṭhitadukkhasuttaṁ (bj); koṭṭhiko 2 (pts1ed) " “Yaṁ kho, koṭṭhika, dukkhaṁ tatra te chando pahātabbo. “Koṭṭhita, you should give up desire for what is suffering. Kiñca, koṭṭhika, dukkhaṁ? And what is suffering? Cakkhusamphasso dukkho; tatra te chando pahātabbo. and eye contact are suffering: you should give up desire for them. Yampidaṁ cakkhusamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo …pe… The pleasant, painful, or neutral feeling that arises conditioned by eye contact is also suffering; you should give up desire for it. Manosamphasso dukkho; tatra te chando pahātabbo. and mind contact are suffering: you should give up desire for them. Yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhaṁ; tatra te chando pahātabbo. The pleasant, painful, or neutral feeling that arises conditioned by mind contact is also suffering: you should give up desire for it. Yaṁ kho, koṭṭhika, dukkhaṁ tatra te chando pahātabbo”ti. Koṭṭhita, you should give up desire for what is suffering.” "
“Cakkhuṁ kho, bhikkhu, dukkhato jānato passato sakkāyadiṭṭhi pahīyati. “Mendicant, knowing and seeing the eye, sights, eye consciousness, and eye contact as suffering, substantialist view is given up. … yampidaṁ manosamphassapaccayā uppajjati vedayitaṁ sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā tampi dukkhato jānato passato sakkāyadiṭṭhi pahīyati. And also knowing and seeing the pleasant, painful, or neutral feeling that arises conditioned by mind contact as suffering, substantialist view is given up.
Dukkhachandādisutta Desire, Etc. for the Suffering Interior Dukkhachandādisutta → dukkhachanda-dukkharāga-dukkhachandarāgasuttāni (bj); 6 (pts1ed) " “Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. “Mendicants, you should give up desire … greed … desire and greed for what is suffering. Kiñca, bhikkhave, dukkhaṁ? And what is suffering? mano dukkho; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. and mind are suffering …” "
Bāhiradukkhachandādisutta Desire, Etc. for the Suffering Exterior “Yaṁ, bhikkhave, dukkhaṁ, tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. “Mendicants, you should give up desire … greed … desire and greed for what is suffering. Kiñca, bhikkhave, dukkhaṁ? And what is suffering? dhammā dukkhā; tatra vo chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo. and ideas are suffering …” "
Ajjhattātītādidukkhasutta The Interior as Suffering in the Three Times Ajjhattātītādidukkhasutta → paccuppannadukkhasuttāni (bj); 6 (pts1ed) " “Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ …pe… jivhā dukkhā atītā anāgatā paccuppannā …pe… mano dukkho atīto anāgato paccuppanno. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering …”
Bāhirātītādidukkhasutta The Exterior as Suffering in the Three Times “Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. Saddā … gandhā … rasā … phoṭṭhabbā … dhammā dukkhā atītā anāgatā paccuppannā. “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering …”
Ajjhattātītādiyaṁdukkhasutta The Interior and What’s Suffering in the Three Times “Cakkhu, bhikkhave, dukkhaṁ atītaṁ anāgataṁ paccuppannaṁ. “Mendicants, in the past … future … present the eye, ear, nose, tongue, body, and mind are suffering. Yaṁ dukkhaṁ, tadanattā. What’s suffering is not-self …”
Bāhirātītādiyaṁdukkhasutta The Exterior and What’s Suffering in the Three Times “Rūpā, bhikkhave, dukkhā atītā anāgatā paccuppannā. “Mendicants, in the past … future … present sights, sounds, smells, tastes, touches, and ideas are suffering. Yaṁ dukkhaṁ, tadanattā. What’s suffering is not-self …”
Ajjhattāyatanadukkhasutta The Interior as Suffering “Cakkhu, bhikkhave, dukkhaṁ …pe… jivhā dukkhā …pe… mano dukkho. “Mendicants, the eye, ear, nose, tongue, body, and mind are suffering.
Cakkhu vā, āvuso, rūpānaṁ saṁyojanaṁ abhavissa, rūpā vā cakkhussa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. If the eye were the fetter of sights, or if sights were the fetter of the eye, this living of the spiritual life for the complete ending of suffering would not be found. paññāyetha → paññāyati (mr) " yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya …pe…. the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found. Mano vā, āvuso, dhammānaṁ saṁyojanaṁ abhavissa, dhammā vā manassa saṁyojanaṁ, nayidaṁ brahmacariyavāso paññāyetha sammā dukkhakkhayāya. mind were the fetter of ideas, or if ideas were the fetter of the mind, this living of the spiritual life for the complete ending of suffering would not be found. yañca tattha tadubhayaṁ paṭicca uppajjati chandarāgo, taṁ tattha saṁyojanaṁ, tasmā brahmacariyavāso paññāyati sammā dukkhakkhayāya. the fetter there is the desire and greed that arises from the pair of them, this living of the spiritual life for the complete ending of suffering is found.
Ayaṁ vuccatāvuso, bhikkhu rūpādhibhūto, saddādhibhūto, gandhādhibhūto, rasādhibhūto, phoṭṭhabbādhibhūto, dhammādhibhūto, adhibhūto, anadhibhū, adhibhaṁsu naṁ pāpakā akusalā dhammā saṅkilesikā ponobhavikā sadarā dukkhavipākā āyatiṁ jātijarāmaraṇiyā. This is called a mendicant who has been mastered by sights, sounds, smells, tastes, touches, and ideas. They’re mastered, not a master. Bad, unskillful qualities have mastered them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. anadhibhū → anadhibhūto (sya-all, km, mr) Ayaṁ vuccatāvuso, bhikkhu rūpādhibhū, saddādhibhū, gandhādhibhū, rasādhibhū, phoṭṭhabbādhibhū, dhammādhibhū, adhibhū, anadhibhūto, adhibhosi te pāpake akusale dhamme saṅkilesike ponobhavike sadare dukkhavipāke āyatiṁ jātijarāmaraṇiye. This is called a mendicant who has mastered sights, sounds, smells, tastes, touches, and ideas. They’re a master, not mastered. Bad, unskillful qualities have been mastered by them, which are corrupting, leading to future lives, hurtful, and resulting in suffering and future rebirth, old age, and death. dhammādhibhū, adhibhū, anadhibhūto → anadhibhūto kehici kilesehi (mr) "
Dukkhadhammasutta Entailing Suffering “Yato kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. “Mendicants, when a mendicant truly understands the origin and ending of all things that entail suffering, Kathañca, bhikkhave, sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti? And how does a mendicant truly understand the origin and ending of all things that entail suffering? evaṁ kho, bhikkhave, bhikkhu sabbesaṁyeva dukkhadhammānaṁ samudayañca atthaṅgamañca yathābhūtaṁ pajānāti. That’s how a mendicant truly understands the origin and ending of all things that entail suffering.
Yato kho, bhikkhave, bhikkhuno sukhāya vedanāya rāgānusayo pahīno hoti, dukkhāya vedanāya paṭighānusayo pahīno hoti, adukkhamasukhāya vedanāya avijjānusayo pahīno hoti, ayaṁ vuccati, bhikkhave, ‘bhikkhu niranusayo sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. When a mendicant has given up these underlying tendencies, they’re called a mendicant without underlying tendencies, who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. acchecchi → acchejji (sya-all, pts1ed) | vivattayi → vāvattayi (bj) neva dukkhā pamuccati. you’re still not released from suffering.
Sukhā, bhikkhave, vedanā dukkhato daṭṭhabbā, dukkhā vedanā sallato daṭṭhabbā, adukkhamasukhā vedanā aniccato daṭṭhabbā. Pleasant feeling should be seen as suffering. Painful feeling should be seen as a dart. Neutral feeling should be seen as impermanent. ayaṁ vuccati, bhikkhave, ‘bhikkhu sammaddaso acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. they’re called a mendicant who sees rightly, has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering. dukkhamaddakkhi sallato; and suffering as a dart,
Ayaṁ vuccati, bhikkhave, ‘assutavā puthujjano saññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, saññutto dukkhasmā’ti vadāmi. They’re called an unlearned ordinary person who is attached to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress; who is attached to suffering, I say. Ayaṁ vuccati, bhikkhave, ‘sutavā ariyasāvako visaññutto jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, visaññutto dukkhasmā’ti vadāmi. They’re called a learned noble disciple who is detached from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress; who is detached from suffering, I say.
‘yaṁ kiñci vedayitaṁ taṁ dukkhasmin’ti. ‘Suffering includes whatever is felt.’ ‘yaṁ kiñci vedayitaṁ, taṁ dukkhasmin’ti. ‘Suffering includes whatever is felt.’
Āveṇikadukkhasutta Particular SufferingĀveṇikadukkhasutta → āveṇikā (pts1ed) " “Pañcimāni, bhikkhave, mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehi. “Mendicants, there are these five kinds of suffering that particularly apply to females. They’re undergone by females and not by men. Idaṁ, bhikkhave, mātugāmassa paṭhamaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. This is the first kind of suffering that particularly applies to females. Idaṁ, bhikkhave, mātugāmassa dutiyaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. This is the second kind of suffering that particularly applies to females. Idaṁ, bhikkhave, mātugāmassa tatiyaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. This is the third kind of suffering that particularly applies to females. Idaṁ, bhikkhave, mātugāmassa catutthaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. This is the fourth kind of suffering that particularly applies to females. Idaṁ kho, bhikkhave, mātugāmassa pañcamaṁ āveṇikaṁ dukkhaṁ, yaṁ mātugāmo paccanubhoti, aññatreva purisehi. This is the fifth kind of suffering that particularly applies to females. Imāni kho, bhikkhave, pañca mātugāmassa āveṇikāni dukkhāni, yāni mātugāmo paccanubhoti, aññatreva purisehī”ti. These are the five kinds of suffering that particularly apply to females. They’re undergone by females and not by men.” "
“Dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī”ti. “The purpose of leading the spiritual life under the Buddha is to completely understand suffering.” “Atthi panāvuso, maggo atthi paṭipadā etassa dukkhassa pariññāyā”ti? “But, reverend, is there a path and a practice for completely understanding this suffering?”
“Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Dukkhapañhāsutta A Question About Suffering “‘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.” “Atthi panāvuso maggo atthi paṭipadā, etāsaṁ dukkhatānaṁ pariññāyā”ti? “But, reverend, is there a path and a practice for completely understanding these forms of suffering?”
“sādhu me, bhante, bhagavā dukkhassa samudayañca atthaṅgamañca desetū”ti. “Please, sir, teach me the origin and cessation of suffering.” “Ahañce te, gāmaṇi, atītamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: “Chief, if I were to teach you about the origin and ending of suffering in the past, saying Ahañce → ahaṁ ca (bj, cck, sya1ed, km, pts1ed, mr) Ahañce te, gāmaṇi, anāgatamaddhānaṁ ārabbha dukkhassa samudayañca atthaṅgamañca deseyyaṁ: If I were to teach you about the origin and ending of suffering in the future, saying Ahañce → ahaṁ ca (bj, cck, sya1ed, km, pts1ed, mr) Api cāhaṁ, gāmaṇi, idheva nisinno ettheva te nisinnassa dukkhassa samudayañca atthaṅgamañca desessāmi. Rather, chief, I will teach you about the origin and ending of suffering as I am sitting right here and you are sitting right there. ‘yaṁ kho kiñci atītamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajji sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. ‘All the suffering that arose in the past was rooted and sourced in desire. uppajji → uppajjati (sabbattha) Chando hi mūlaṁ dukkhassa. For desire is the root of suffering. Yampi hi kiñci anāgatamaddhānaṁ dukkhaṁ uppajjamānaṁ uppajjissati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. All the suffering that will arise in the future will be rooted and sourced in desire. Chando hi mūlaṁ dukkhassā’”ti. For desire is the root of suffering.’” ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. ‘All the suffering that arises is rooted and sourced in desire. Chando hi mūlaṁ dukkhassā’ti. For desire is the root of suffering.’ ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. ‘All the suffering that arises is rooted and sourced in desire. Chando hi mūlaṁ dukkhassā’ti. For desire is the root of suffering.’ ‘yaṁ kiñci dukkhaṁ uppajjamānaṁ uppajjati, sabbaṁ taṁ chandamūlakaṁ chandanidānaṁ. ‘All the suffering that arises is rooted and sourced in desire. Chando hi mūlaṁ dukkhassā’”ti. For desire is the root of suffering.’” "
“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, anurādha, etarahi ca dukkhañceva paññāpemi dukkhassa ca nirodhan”ti. In the past, as today, what I describe is suffering and the cessation of suffering.” "
‘acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’ti. cut off craving, untied the fetters, and by rightly comprehending conceit have made an end of suffering.’
‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti. ‘The purpose of leading the spiritual life under the Buddha is to completely understand suffering.’ Dukkhassa hi pariññatthaṁ mayi brahmacariyaṁ vussati. For the purpose of leading the spiritual life under me is to completely understand suffering. ‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘Is there a path and a practice for completely understanding that suffering?’ You should answer them like this: Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā etassa dukkhassa pariññāyāti. This is the path and the practice for completely understanding 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.
“Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. “Mendicants, whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ayaṁ ariyo aṭṭhaṅgiko maggo viraddho, viraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī. Whoever has missed out on the noble eightfold path has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ayaṁ ariyo aṭṭhaṅgiko maggo āraddho, āraddho tesaṁ ariyo aṭṭhaṅgiko maggo sammā dukkhakkhayagāmī”ti. Whoever has undertaken the noble eightfold path has undertaken the noble path to the complete ending of suffering.” "
Dukkhatāsutta Forms of Suffering “Tisso imā, bhikkhave, dukkhatā. “Mendicants, 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, bhikkhave, tisso dukkhatā. These are the three forms of suffering. Imāsaṁ kho, bhikkhave, tissannaṁ dukkhatānaṁ abhiññāya pariññāya parikkhayāya pahānāya …pe… ayaṁ ariyo aṭṭhaṅgiko maggo bhāvetabbo”ti. The noble eightfold path should be developed for the direct knowledge, complete understanding, finishing, and giving up of these three forms of suffering.” "
Tena kho pana samayena āyasmā mahākassapo pippaliguhāyaṁ viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Mahākassapa was staying in the Pipphali cave, and he was sick, suffering, gravely ill. pippaliguhāyaṁ → pipphaliguhāyaṁ (bj, sya-all); pipphalīguhāyaṁ (pts1ed) "
Tena kho pana samayena āyasmā mahāmoggallāno gijjhakūṭe pabbate viharati ābādhiko dukkhito bāḷhagilāno. Now at that time Venerable Mahāmoggallāna was staying on the Vulture’s Peak mountain, and he was sick, suffering, gravely ill.
“Yesaṁ kesañci, bhikkhave, satta bojjhaṅgā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. “Mendicants, whoever has missed out on the seven awakening factors has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, satta bojjhaṅgā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Whoever has undertaken the seven awakening factors has undertaken the noble path to the complete ending of suffering. yesaṁ kesañci, bhikkhave, ime satta bojjhaṅgā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Whoever has missed out on these seven awakening factors has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ime satta bojjhaṅgā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. Whoever has undertaken these seven awakening factors has undertaken the noble path to the complete ending of suffering.” "
“Sattime, bhikkhave, bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāya. “Mendicants, when these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. ime kho, bhikkhave, satta bojjhaṅgā bhāvitā bahulīkatā ariyā niyyānikā nīyanti takkarassa sammā dukkhakkhayāyā”ti. When these seven awakening factors are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.” "
Kammassa pahānā dukkhaṁ pahīyati …pe… When deeds are given up, suffering is given up. … Kammassa pahānā dukkhaṁ pahīyati. When deeds are given up, suffering is given up. Iti kho, udāyi, taṇhakkhayā kammakkhayo, kammakkhayā dukkhakkhayo”ti. And so, Udāyī, when craving ends, deeds end; when deeds end suffering ends.” "
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’.
Dukkhasutta Suffering in Impermanence Dukkhasutta → anicce dukkhasuttāni (bj) " “Anicce dukkhasaññā, bhikkhave …pe…” “Mendicants, when the perception of suffering in impermanence is developed and cultivated it’s very fruitful and beneficial. …” "
Anattasutta Not-Self in SufferingAnattasutta → dukkhe anattasuttāni (bj) " “Dukkhe anattasaññā, bhikkhave …pe…” “Mendicants, when the perception of not-self in suffering is developed and cultivated it’s very fruitful and beneficial. …” "
Tena kho pana samayena āyasmā sāriputto magadhesu viharati nālakagāmake ābādhiko dukkhito bāḷhagilāno. At that time Venerable Sāriputta was staying in the Magadhan lands near the little village of Nālaka, and he was sick, suffering, gravely ill.
“Cattārome, bhikkhave, satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. “Mendicants, when these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. Ime kho, bhikkhave, cattāro satipaṭṭhānā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. When these four kinds of mindfulness meditation are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.” "
Tena kho pana samayena sirivaḍḍho gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Sirivaḍḍha was sick, suffering, gravely ill. sirivaḍḍho → sirīvaḍḍho (mr) ‘sirivaḍḍho, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Sirivaḍḍha is sick, suffering, gravely ill.
Tena kho pana samayena mānadinno gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Mānadinna was sick, suffering, gravely ill.
“Yesaṁ kesañci, bhikkhave, cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. “Mendicants, whoever has missed out on the four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. viraddho tesaṁ ariyo maggo → ariyo aṭṭhaṅgiko maggo (sya-all, mr) " Yesaṁ kesañci, bhikkhave, cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Whoever has undertaken the four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ime cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ime cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.” "
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā— It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya, sammā dukkhakkhayagāminiyā. It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. 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’.
Idha, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— It’s when a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
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’.
“Yesaṁ kesañci, bhikkhave, cattāro iddhipādā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. “Mendicants, whoever has missed out on the four bases of psychic power has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, cattāro iddhipādā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Whoever has undertaken the four bases of psychic power has undertaken the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ime cattāro iddhipādā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. Whoever has missed out on these four bases of psychic power has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci, bhikkhave, ime cattāro iddhipādā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. Whoever has undertaken these four bases of psychic power has undertaken the noble path to the complete ending of suffering.” "
“Cattārome, bhikkhave, iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāya. “Mendicants, when these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering. Ime kho, bhikkhave, cattāro iddhipādā bhāvitā bahulīkatā ariyā niyyānikā niyyanti takkarassa sammā dukkhakkhayāyā”ti. When these four bases of psychic power are developed and cultivated they are noble and emancipating, and bring one who practices them to the complete ending of suffering.” "
“yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī. “Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. Yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”
“yesaṁ kesañci cattāro satipaṭṭhānā viraddhā, viraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī; “Whoever has missed out on these four kinds of mindfulness meditation has missed out on the noble path to the complete ending of suffering. yesaṁ kesañci cattāro satipaṭṭhānā āraddhā, āraddho tesaṁ ariyo maggo sammā dukkhakkhayagāmī”ti. Whoever has undertaken these four kinds of mindfulness meditation has undertaken the noble path to the complete ending of suffering.”
Ekaṁ samayaṁ āyasmā anuruddho sāvatthiyaṁ viharati andhavanasmiṁ ābādhiko dukkhito bāḷhagilāno. At one time Venerable Anuruddha was staying near Sāvatthī in the Dark Forest. And he was sick, suffering, gravely ill.
Tena kho pana samayena dīghāvu upāsako ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the lay follower Dīghāvu was sick, suffering, gravely ill. ‘dīghāvu, bhante, upāsako ābādhiko hoti dukkhito bāḷhagilāno. ‘Sir, the lay follower Dīghāvu is sick, suffering, gravely ill. Idha tvaṁ, dīghāvu, sabbasaṅkhāresu aniccānupassī viharāhi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññīti. You should meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation. Ahañhi, bhante, sabbasaṅkhāresu aniccānupassī viharāmi, anicce dukkhasaññī, dukkhe anattasaññī pahānasaññī virāgasaññī nirodhasaññī. For I meditate observing the impermanence of all conditions, perceiving suffering in impermanence, perceiving not-self in suffering, perceiving giving up, perceiving fading away, and perceiving cessation.
Sudatto, ānanda, upāsako kālaṅkato tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī; sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissati. The layman Sudatta passed away having ended three fetters, and weakened greed, hate, and delusion. He’s a once-returner; he will come back to this world once only, then make an end of suffering.
Sādhikanavuti, ānanda, ñātike upāsakā kālaṅkatā tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino; sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. More than ninety laymen in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
So tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
Tena kho pana samayena anāthapiṇḍiko gahapati ābādhiko hoti dukkhito bāḷhagilāno. Now at that time the householder Anāthapiṇḍika was sick, suffering, gravely ill. ‘anāthapiṇḍiko, bhante, gahapati ābādhiko dukkhito bāḷhagilāno. ‘Sir, the householder Anāthapiṇḍika is sick, suffering, gravely ill.
evametassa kevalassa dukkhakkhandhassa samudayo hoti. That is how this entire mass of suffering originates. evametassa kevalassa dukkhakkhandhassa nirodho hoti. That is how this entire mass of suffering ceases.
Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
“Idha, mahānāma, upāsako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā— “It’s when a lay follower is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Passaddhiyā asati, dukkhaṁ viharati. When there’s no tranquility, there’s suffering. Dukkhino cittaṁ na samādhiyati. When one is suffering, the mind does not become immersed in samādhi. Passaddhiyā asati, dukkhaṁ viharati. When there’s no tranquility, there’s suffering. Dukkhino cittaṁ na samādhiyati. When one is suffering, the mind does not become immersed in samādhi.
Puna caparaṁ, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Furthermore, a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Atha kho eteva bahutarā bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissantī’ti. There are more mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.’ ‘appakā te, bhikkhave, bhikkhū ye tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmino, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karissanti. ‘There are fewer mendicants who, with the ending of three fetters, and the weakening of greed, hate, and delusion, are once-returners, who come back to this world once only, then make an end of suffering.
sappaññena upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno ovaditabbo”ti. how a wise lay follower should advise another wise lay follower who is sick, suffering, gravely ill.” “Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno catūhi assāsanīyehi dhammehi assāsetabbo: “Mahānāma, a wise lay follower should put at ease another wise lay follower who is sick, suffering, gravely ill with four consolations. Sappaññena, mahānāma, upāsakena sappañño upāsako ābādhiko dukkhito bāḷhagilāno imehi catūhi assāsanīyehi dhammehi assāsetvā evamassa vacanīyo: When a wise lay follower has put at ease another wise lay follower who is sick, suffering, gravely ill with these four consolations, they should say:
‘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’. 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’.” "
‘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’. 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’.” "
Dukkhassa ariyasaccassa dukkhasamudayassa ariyasaccassa dukkhanirodhassa ariyasaccassa dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. 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’.” "
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …
Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …
Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …
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’.
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’.
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’. …
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’. …
Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ— Now this is the noble truth of suffering. jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā. Rebirth is suffering; old age is suffering; illness is suffering; death is 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. pañcupādānakkhandhā → pañcupādānakkhandhāpi (pts1ed, mr) Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ— Now this is the noble truth of the origin of suffering. Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ— Now this is the noble truth of the cessation of suffering. Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— Now this is the noble truth of the practice that leads to the cessation of suffering. ‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me … ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me … ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me … ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi. ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
“‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. “‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another. ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘This noble truth of suffering should be completely understood.’ … ‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of suffering has been completely understood.’ … ‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of the origin of suffering.’ … ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘This noble truth of the origin of suffering should be given up.’ … ‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the origin of suffering has been given up.’ … ‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of the cessation of suffering.’ … ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘This noble truth of the cessation of suffering should be realized.’ … ‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This noble truth of the cessation of suffering has been realized.’ … ‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi. ‘This is the noble truth of the practice that leads to the cessation of suffering.’ … ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi. ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ … ‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti. ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.” "
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ → dukkhasamudayo ariyasaccaṁ dukkhanirodho ariyasaccaṁ (bj, sya-all) Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? And what is the noble truth of 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? 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? idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. This is called the noble truth of the practice that leads to the cessation of suffering.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? And what is the noble truth of suffering? idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. This is called the noble truth of suffering. …”
“Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi; “Sir, I remember that suffering is the first noble truth you’ve taught; dukkhasamudayaṁ khvāhaṁ, bhante, bhagavatā dutiyaṁ ariyasaccaṁ desitaṁ dhāremi; the origin of suffering is the second; dukkhanirodhaṁ khvāhaṁ, bhante, bhagavatā tatiyaṁ ariyasaccaṁ desitaṁ dhāremi; the cessation of suffering is the third; dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi. and the practice that leads to the cessation of suffering is the fourth. Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; Suffering is the first noble truth I’ve taught, and that’s how you should remember it. dukkhasamudayaṁ kho, bhikkhu, mayā dutiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; The origin of suffering is the second; dukkhasamudayaṁ → dukkhasamudayo (bj, sya-all, km) dukkhanirodhaṁ kho, bhikkhu, mayā tatiyaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi; the cessation of suffering is the third; dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. and the practice that leads to the cessation of suffering is the fourth. dukkhanirodhagāminī paṭipadā → dukkhanirodhagāminipaṭipadaṁ (pts1ed); dukkhanirodhagāminiṁ paṭipadaṁ (mr) "
“Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi. “Sir, I remember that suffering is the first noble truth you’ve taught. ‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. ‘What the ascetic Gotama teaches is not the first noble truth of suffering. Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti— I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’ Dukkhasamudayaṁ khvāhaṁ, bhante, bhagavatā …pe… The origin of suffering … The cessation of suffering … dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi. The practice that leads to the cessation of suffering is the fourth noble truth you’ve taught. ‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti— I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’ Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. ‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. ‘What the ascetic Gotama teaches is not the first noble truth of suffering. Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti— I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’ Dukkhasamudayaṁ kho, bhikkhu …pe… The origin of suffering … dukkhanirodhaṁ kho, bhikkhu …pe… The cessation of suffering … dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi. The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it. ‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ. ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti— I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
“Yaṁ kho, bhikkhu, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
“Yaṁ kho, bhikkhu, 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.
“‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, mayā paññattaṁ. “Mendicants, I’ve declared: ‘This is the noble truth of suffering.’ ‘itipidaṁ dukkhaṁ ariyasaccan’ti; ‘This is another way of saying that this is the noble truth of suffering.’ idaṁ dukkhasamudayaṁ …pe… I’ve declared: ‘This is the noble truth of the origin of suffering.’ … idaṁ dukkhanirodhaṁ …pe… I’ve declared: ‘This is the noble truth of the cessation of suffering.’ … ‘idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, mayā paññattaṁ. I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’ ‘itipidaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti. ‘This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.’
‘Idaṁ dukkhan’ti, bhikkhave, tathametaṁ avitathametaṁ anaññathametaṁ; ‘This is suffering’ … ‘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’ …
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. The noble truths of suffering, Dukkhasamudayassa ariyasaccassa …pe… the origin of suffering, dukkhanirodhassa ariyasaccassa …pe… the cessation of suffering, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. and the practice that leads to the cessation of suffering. Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthi dāni punabbhavo”ti. These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there’ll be no more future lives.” Ucchinnaṁ mūlaṁ dukkhassa, The root of suffering is cut off,
“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. 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. “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.
Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ— The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
‘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.
Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Dukkhaṁ, bhikkhave, ariyasaccaṁ pariññeyyaṁ, dukkhasamudayaṁ ariyasaccaṁ pahātabbaṁ, dukkhanirodhaṁ ariyasaccaṁ sacchikātabbaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbaṁ. The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be given up. The noble truth of the cessation of suffering should be realized. The noble truth of the practice that leads to the cessation of suffering should be developed.
“yo nu kho, āvuso, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passatī”ti. “Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?” ‘yo, bhikkhave, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. ‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Yo dukkhasamudayaṁ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Yo dukkhanirodhaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering. Yo dukkhanirodhagāminiṁ paṭipadaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti. Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”
‘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’.
‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhasamudayaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca, dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
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’.
‘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’.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. Evameva kho, bhikkhave, ye hi keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… In the same way, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. Evameva kho, bhikkhave, ye ca kho keci samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… In the same way, there are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. The noble truths of suffering, its origin, its cessation, and the path.
“Yo hi koci, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… “Mendicants, 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’. 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’. Dukkhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. The noble truths of suffering, its origin, its cessation, and the path.
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’.
“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. ‘Na parimuccanti dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti …pe… There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path. ‘Parimuccanti dukkhasmā’ti vadāmi. They’re freed from suffering, I say.
“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti …pe… “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. ‘Na parimuccanti dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. 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. ‘Parimuccanti dukkhasmā’ti vadāmi. They’re freed from suffering, I say.
‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ anabhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘Without truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’ ‘ahaṁ dukkhaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca …pe… dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ yathābhūtaṁ abhisamecca sammā dukkhassantaṁ karissāmī’ti— ‘After truly comprehending the noble truths of suffering, its origin, its cessation, and the path, I will completely make an end of suffering.’
“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) "
“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. ‘Na parimuccanti dukkhasmā’ti vadāmi. They’re not freed from suffering, I say. 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. ‘Parimuccanti dukkhasmā’ti vadāmi. They’re freed from suffering, I say.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. 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.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. 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.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. 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.
“Evameva kho, bhikkhave, ariyasāvakassa diṭṭhisampannassa puggalassa abhisametāvino etadeva bahutaraṁ dukkhaṁ yadidaṁ parikkhīṇaṁ pariyādinnaṁ; appamattakaṁ avasiṭṭhaṁ. “In the same way, for a person with comprehension, a noble disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny. Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṁ dukkhakkhandhaṁ parikkhīṇaṁ pariyādinnaṁ upanidhāya yadidaṁ sattakkhattuparamatā; Compared to the mass of suffering in the past that’s over and done with, it doesn’t count, there’s no comparison, it’s not worth a fraction, since there are at most seven more lives. 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.
Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. 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’.”