sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati ….   going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  
nirodhasaññaṁ bhāveti ….  
the perception of cessation …  

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,   It’s when a mendicant develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

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’.  

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’.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

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, 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?  
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
This is called the noble truth of the practice that leads to the cessation of suffering.  

Idha, mahānāma, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  

Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   ‘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.   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’.  

Virāganirodhacāgaṁ,    

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,   It’s when a mendicant develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā.   The practice that leads to the cessation of the world has been understood by the Realized One;  
Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.  
and he has developed the practice that leads to the cessation of the world.  

Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthaṁ pahānatthaṁ virāgatthaṁ nirodhatthanti.   This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.  

‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti.   ‘Such is substantial reality, such is the origin of substantial reality, such is the cessation of substantial reality, such is the practice that leads to the cessation of substantial reality.’  
Sakkāyañca nirodhañca,  
substantial reality, its cessation,  

Api cāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.   For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.  

Api cāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.    

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’ …  

So sakkāyanirodhaṁ manasi karoti.   They focus on the cessation of identification,  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.  
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.  
but their mind isn’t secure, confident, settled, and decided about it.  
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.  
So sakkāyanirodhaṁ manasi karoti.  
They focus on the cessation of identification,  
Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati.  
and their mind is secure, confident, settled, and decided about it.  

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’.  

‘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’.  

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’.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

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’.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,   He truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
He truly understands: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

Nirodhasutta   Cessation  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, then, surpassing the company of gods that consume solid food, they’re reborn in a certain host of mind-made gods. There they might enter into and emerge from the cessation of perception and feeling.  
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“Reverends, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.  
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idhāvuso, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
 
“aṭṭhānaṁ kho etaṁ, āvuso sāriputta, anavakāso yaṁ so bhikkhu atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“This is not possible, Reverend Sāriputta, it cannot happen!”  
“idha, bhikkhave, bhikkhu sīlasampanno samādhisampanno paññāsampanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
“Mendicants, take a mendicant who is accomplished in ethics, immersion, and wisdom. They might enter into and emerge from the cessation of perception and feeling.  
No ce diṭṭheva dhamme aññaṁ ārādheyya, atikkammeva kabaḷīkārāhārabhakkhānaṁ devānaṁ sahabyataṁ aññataraṁ manomayaṁ kāyaṁ upapanno saññāvedayitanirodhaṁ samāpajjeyyāpi vuṭṭhaheyyāpi— 
If they don’t reach enlightenment in this very life, they’re reborn in the company of a certain host of mind-made gods, who surpass the gods that consume solid food. There they might enter into and emerge from the cessation of perception and feeling.  

Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.   But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  

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, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ,   Take a mendicant who, reflecting rationally, develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vosaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.   Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
kāmanirodho → kāmānaṁ nirodho (mr) | kāmanirodhagāminī → kāmanirodhagāmini (pts1ed); kāmānaṁ nirodhagāminī (mr)  
Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.  
Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.  
Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā.  
Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.  
Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.  
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.  
‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ.  
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,  
Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is:  
Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ.  
When a noble disciple understands sensual pleasures in this way—and understands their source, diversity, result, cessation, and the practice that leads to their cessation—they understand that this penetrative spiritual life is the cessation of sensual pleasures.  
Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti,  
‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
kāmanirodhagāminī → … gāmini (bj, pts1ed)  
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti,  
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:  
Yato kho, bhikkhave, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanānaṁ nidānasambhavaṁ pajānāti, evaṁ vedanānaṁ vemattataṁ pajānāti, evaṁ vedanānaṁ vipākaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti. So imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti vedanānirodhaṁ.  
When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings.  
Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti,  
‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti,  
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is:  
Yato kho, bhikkhave, ariyasāvako evaṁ saññaṁ pajānāti, evaṁ saññānaṁ nidānasambhavaṁ pajānāti, evaṁ saññānaṁ vemattataṁ pajānāti, evaṁ saññānaṁ vipākaṁ pajānāti, evaṁ saññānirodhaṁ pajānāti, evaṁ saññānirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti saññānirodhaṁ.  
When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.  
Saññā, bhikkhave, veditabbā …pe… saññānirodhagāminī paṭipadā veditabbāti.  
‘Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti,  
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
āsavanirodhagāminī → sabbatthapi evameva  
Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of defilements is simply this noble eightfold path, that is:  
āsavanirodhagāminī → sabbatthapi evameva  
Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ.  
When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.  
Āsavā, bhikkhave, veditabbā …pe… āsavanirodhagāminī paṭipadā veditabbāti.  
‘Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’  
āsavanirodhagāminī → sabbatthapi evameva  
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ.  
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ That’s what I said,  
kammanirodhagāminī → sabbatthapi evameva  
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of deeds is simply this noble eightfold path, that is:  
kammanirodhagāminī → sabbatthapi evameva  
Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ.  
When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.  
Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti,  
‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their 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.’  
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.’  

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.  

nirodhasaññaṁ bhāvessanti;   cessation,  

Assutavā, bhikkhu, puthujjano diṭṭhiṁ nappajānāti, diṭṭhisamudayaṁ nappajānāti, diṭṭhinirodhaṁ nappajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ nappajānāti.   An unlearned ordinary person doesn’t understand views, their origin, their cessation, or the practice that leads to their cessation.  
Sutavā ca kho, bhikkhu, ariyasāvako diṭṭhiṁ pajānāti, diṭṭhisamudayaṁ pajānāti, diṭṭhinirodhaṁ pajānāti, diṭṭhinirodhagāminiṁ paṭipadaṁ pajānāti.  
A learned noble disciple does understand views, their origin, their cessation, and the practice that leads to their cessation.  
Assutavā, bhikkhu, puthujjano vippaṭisāraṁ nappajānāti, vippaṭisārasamudayaṁ nappajānāti, vippaṭisāranirodhaṁ nappajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ nappajānāti.  
An unlearned ordinary person doesn’t understand regrets, their origin, their cessation, or the practice that leads to their cessation.  
Sutavā ca kho, bhikkhu, ariyasāvako vippaṭisāraṁ pajānāti, vippaṭisārasamudayaṁ pajānāti, vippaṭisāranirodhaṁ pajānāti, vippaṭisāranirodhagāminiṁ paṭipadaṁ pajānāti.  
A learned noble disciple does understand regrets, their origin, their cessation, and the practice that leads to their cessation.  

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā—  The perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;   I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.   suffering, its origin, its cessation, and the path.  
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.   suffering, its origin, its cessation, and the path.  
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’  

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.   suffering, its origin, its cessation, and the path.  
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’  

Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.   Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  

Rūpī rūpāni passati, ajjhattaṁ arūpasaññī bahiddhā rūpāni passati, subhanteva adhimutto hoti, sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati, sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati, sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati, sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati—  Having physical form, they see forms … not perceiving form internally, they see forms externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …  

‘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’.  

Anupubbanirodhasutta   Progressive Cessations  
saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.  

‘idhāvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.   ‘It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

‘yannūnāhaṁ sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling.’  
So saññāvedayitanirodhaṁ anabhihiṁsamāno sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Without charging at the cessation of perception and feeling, they enter and remain in the cessation of perception and feeling.  

saññāvedayitanirodhampāhaṁ, bhikkhave, nissāya āsavānaṁ khayaṁ vadāmi.   The cessation of perception and feeling is also a basis for ending the defilements.  

Puna caparaṁ, brāhmaṇā, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

‘yannūnāhaṁ nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja vihareyyan’ti.   ‘Why don’t I, going totally beyond the dimension of neither perception nor non-perception, enter and remain in the cessation of perception and feeling?’  
So kho ahaṁ, ānanda, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi, paññāya ca me disvā āsavā parikkhayaṁ agamaṁsu.  
And so, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling. And, having seen with wisdom, my defilements were ended.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti,   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Nirodhasutta   Cessation  

Anupubbanirodhasutta   Progressive Cessation  
Puna caparaṁ, āvuso, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.  
Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

adhikaraṇanirodhaṁ jānāti;   They know how a disciplinary issue ceases.  
adhikaraṇanirodhagāminiṁ paṭipadaṁ jānāti.  
They know the practical way leading to the cessation of a disciplinary issue.  

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.  

aniccasaññāparicitañca no cittaṁ bhavissati, anattasaññāparicitañca no cittaṁ bhavissati, asubhasaññāparicitañca no cittaṁ bhavissati, ādīnavasaññāparicitañca no cittaṁ bhavissati, lokassa samañca visamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca no cittaṁ bhavissati, pahānasaññāparicitañca no cittaṁ bhavissati, virāgasaññāparicitañca no cittaṁ bhavissati, nirodhasaññāparicitañca no cittaṁ bhavissatī’ti—  Our minds will be consolidated in the perceptions of impermanence, not-self, ugliness, and drawbacks. Knowing what is fair and unfair in the world, our minds will be consolidated in that perception. Knowing continued existence and ending of existence in the world, our minds will be consolidated in that perception. Knowing the origination and ending of the world, our minds will be consolidated in that perception. Our minds will be consolidated in the perceptions of giving up, fading away, and cessation.’  
Yato kho, bhikkhave, bhikkhuno yathāpabbajjāparicitañca cittaṁ hoti na cuppannā pāpakā akusalā dhammā cittaṁ pariyādāya tiṭṭhanti, aniccasaññāparicitañca cittaṁ hoti, anattasaññāparicitañca cittaṁ hoti, asubhasaññāparicitañca cittaṁ hoti, ādīnavasaññāparicitañca cittaṁ hoti, lokassa samañca visamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa bhavañca vibhavañca ñatvā taṁsaññāparicitañca cittaṁ hoti, lokassa samudayañca atthaṅgamañca ñatvā taṁsaññāparicitañca cittaṁ hoti, pahānasaññāparicitañca cittaṁ hoti, virāgasaññāparicitañca cittaṁ hoti, nirodhasaññāparicitañca cittaṁ hoti, tassa dvinnaṁ phalānaṁ aññataraṁ phalaṁ pāṭikaṅkhaṁ— 
When your minds are consolidated in these ten perceptions, you can expect one of two results:  

Aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā, sabbaloke anabhiratasaññā, sabbasaṅkhāresu anicchāsaññā, ānāpānassati.   The perceptions of impermanence, not-self, ugliness, drawbacks, giving up, fading away, cessation, dissatisfaction with the whole world, impermanence of all conditions, and mindfulness of breathing.  
Katamā cānanda, nirodhasaññā?  
And what is the perception of cessation?  
Ayaṁ vuccatānanda, nirodhasaññā.  
This is called the perception of cessation.  

Pavivekārāmassa saṅgaṇikārāmatā kaṇṭako, asubhanimittānuyogaṁ anuyuttassa subhanimittānuyogo kaṇṭako, indriyesu guttadvārassa visūkadassanaṁ kaṇṭako, brahmacariyassa mātugāmūpacāro kaṇṭako, paṭhamassa jhānassa saddo kaṇṭako, dutiyassa jhānassa vitakkavicārā kaṇṭakā, tatiyassa jhānassa pīti kaṇṭako, catutthassa jhānassa assāsapassāso kaṇṭako, saññāvedayitanirodhasamāpattiyā saññā ca vedanā ca kaṇṭako rāgo kaṇṭako doso kaṇṭako moho kaṇṭako.   Relishing company is a thorn for someone who loves seclusion. Focusing on the beautiful feature of things is a thorn for someone pursuing the meditation on ugliness. Seeing shows is a thorn to someone restraining the senses. Lingering in the neighborhood of females is a thorn to celibacy. Sound is a thorn to the first absorption. Placing the mind and keeping it connected are a thorn to the second absorption. Rapture is a thorn to the third absorption. Breathing is a thorn to the fourth absorption. Perception and feeling are a thorn to the attainment of the cessation of perception and feeling. Greed, hate, and delusion are thorns.  

‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.   ‘I enter and emerge from the first absorption, the second absorption, the third absorption, and the fourth absorption. And I enter and emerge from the dimensions of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception. And I enter and emerge from the cessation of perception and feeling.’  
ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.  
and the cessation of perception and feeling.”’  
‘ahaṁ paṭhamaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ dutiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ tatiyaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ catutthaṁ jhānaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākāsānañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ viññāṇañcāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ ākiñcaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ nevasaññānāsaññāyatanaṁ samāpajjāmipi vuṭṭhahāmipi, ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.  
‘I enter and emerge from the first absorption … and the cessation of perception and feeling.’  
ahaṁ saññāvedayitanirodhaṁ samāpajjāmipi vuṭṭhahāmipī’ti.  
and the cessation of perception and feeling.”’  

Puna caparaṁ, upāli, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati; paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

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.  

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ, tadaniccaṁ nirodhadhamman’ti pajānāti.   They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  
‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  

So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
 
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
 

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.   suffering, its origin, its cessation, and the path.  
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.   suffering, its origin, its cessation, and the path.  
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

1.1. Abhisaññānirodhakathā   1.1. On the Cessation of Perception  
Ittheke abhisaññānirodhaṁ paññapenti.  
That’s how some describe the cessation of perception.  
Ittheke abhisaññānirodhaṁ paññapenti.  
That’s how some describe the cessation of perception.  
Ittheke abhisaññānirodhaṁ paññapenti.  
That’s how some describe the cessation of perception.  
Ittheke abhisaññānirodhaṁ paññapenti.  
That’s how some describe the cessation of perception.  
Bhagavā, bhante, kusalo, bhagavā pakataññū abhisaññānirodhassa.  
The Buddha is skilled and well-versed concerning the cessation of perception.  
1.2. Sahetukasaññuppādanirodhakathā  
1.2. Perception Arises With a Cause  
So nirodhaṁ phusati.  
They touch cessation.  
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hoti.  
And that, Poṭṭhapāda, is how the progressive cessation of perception is attained with awareness.  
api nu te ito pubbe evarūpā anupubbābhisaññānirodhasampajānasamāpatti sutapubbā”ti?  
Have you ever heard of this before?”  
So nirodhaṁ phusati.  
They touch cessation.  
Evaṁ kho, poṭṭhapāda, anupubbābhisaññānirodhasampajānasamāpatti hotī’”ti.  
And that is how the progressive cessation of perception is attained with awareness.’”  
“Yathā yathā kho, poṭṭhapāda, nirodhaṁ phusati tathā tathāhaṁ saññaggaṁ paññapemi.  
“I describe the peak of perception according to the specific manner in which one touches cessation.  
“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’.”  
Ayaṁ dukkhanirodhagāminī paṭipadāti kho, poṭṭhapāda, mayā ekaṁsiko dhammo desito paññatto.  

So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  
āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.  

dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.   suffering, its origin, its cessation, and the path.  
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’  
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.  
suffering, its origin, its cessation, and the path.  
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
‘Everything that has a beginning has an end.’  
dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.  
 
‘yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman’ti.  
 

Sukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.   Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Dukkhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
 
Adukkhamasukhāpi kho, ānanda, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
 
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  

nirodhasaññaṁ bhāvessanti, vuddhiyeva, bhikkhave, bhikkhūnaṁ pāṭikaṅkhā, no parihāni.   cessation, they can expect growth, not decline.  
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)  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  
Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.  
Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.  
“Nāvuso ānanda, bhagavā parinibbuto, saññāvedayitanirodhaṁ samāpanno”ti.  
“No, Reverend Ānanda. He has entered the cessation of perception and feeling.”  
Atha kho bhagavā saññāvedayitanirodhasamāpattiyā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji, nevasaññānāsaññāyatanasamāpattiyā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji, ākiñcaññāyatanasamāpattiyā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji, viññāṇañcāyatanasamāpattiyā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji, ākāsānañcāyatanasamāpattiyā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā paṭhamaṁ jhānaṁ samāpajji, paṭhamajjhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji, dutiyajjhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji, tatiyajjhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji, catutthajjhānā vuṭṭhahitvā samanantarā bhagavā parinibbāyi.  
Then the Buddha emerged from the cessation of perception and feeling and entered the dimension of neither perception nor non-perception. Emerging from that, he successively entered into and emerged from the dimension of nothingness, the dimension of infinite consciousness, the dimension of infinite space, the fourth absorption, the third absorption, the second absorption, and the first absorption. Emerging from that, he successively entered into and emerged from the second absorption and the third absorption. Then he entered the fourth absorption. Emerging from that the Buddha immediately became fully extinguished.  

“Kathaṁ paṭipanno pana, mārisa, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti?   “But how does a mendicant fittingly practice for the cessation of judgements that emerge from the proliferation of perceptions?”  
Evaṁ paṭipanno kho, devānaminda, bhikkhu papañcasaññāsaṅkhānirodhasāruppagāminiṁ paṭipadaṁ paṭipanno hotī”ti.  
That’s how a mendicant fittingly practices for the cessation of judgements that emerge from the proliferation of perceptions.”  
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

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.’  
4.5.3. 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.  

‘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.”’  

rūpadhātu, arūpadhātu, nirodhadhātu.   form, formlessness, and cessation.  
rūpataṇhā, arūpataṇhā, nirodhataṇhā.  
form, formlessness, and cessation.  
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ,  
It’s when a mendicant develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  
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.  
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  
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.  
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.  
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.  

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)  
Sakkāyanirodhaṁ kho panassa manasikaroto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati vimuccati.  
But when they focus on the ending of substantial reality, their mind is secure, confident, settled, and decided about it.  
aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā.  
the perception of impermanence, the perception of not-self, the perception of ugliness, the perception of drawbacks, the perception of giving up, the perception of fading away, and the perception of cessation.  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  
Sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  
saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.  
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.  

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’.  
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;  
It’s when a mendicant, reflecting rationally, develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.   I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—  A noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.  
Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā?  
But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation?  
Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ— 
Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path, that is:  
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?  
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.  
Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …  
Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā?  
But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation?  
Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— 
Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation …  
Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā?  
But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation?  
Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ— 
Rebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.  
Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā?  
But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation?  
Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— 
Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti.  
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …  
Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?  
But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation?  
Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ— 
Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …  
Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?  
But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?  
Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ— 
Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …  
Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?  
But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation?  
Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …  
Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā?  
But what is contact? What is its origin, its cessation, and the practice that leads to its cessation?  
Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ— 
Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …  
Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā?  
But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation?  
Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ— 
The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …  
Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?  
But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation?  
Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ— 
Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …  
Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā?  
But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation?  
Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— 
Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation …  
Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?  
But what are choices? What is their origin, their cessation, and the practice that leads to their cessation?  
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 
Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …  
Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā?  
But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation?  
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.  
Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ— 
Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”  
Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— 
Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti— 
A noble disciple understands defilement, its origin, its cessation, and the practice that leads to its cessation.  
Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti?  
But what is defilement? What is its origin, its cessation, and the practice that leads to its cessation?  
Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— 
Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is:  
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.’  

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.   I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.'  
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.'  

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.  

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Puna caparaṁ, bhikkhave, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’  

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.  

Puna caparaṁ, brāhmaṇa, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Idha mayaṁ, bhante, yāvadeva ākaṅkhāma sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāma, paññāya ca no disvā āsavā parikkhīṇā.   Whenever we want, going totally beyond the dimension of neither perception nor non-perception, we enter and remain in the cessation of perception and feeling. And, having seen with wisdom, our defilements have come to an end.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.   I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’  
‘Ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’  

“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, passathā”ti?   “Do you see that when that fuel ceases, what has come to be is liable to cease?”  
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammaṁ nossūti, bhikkhave, kaṅkhato uppajjati vicikicchā”ti?  
“Does doubt arise when you’re uncertain whether or not when that fuel ceases, what has come to be is liable to cease?”  
“Tadāhāranirodhā yaṁ bhūtaṁ, taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya passato yā vicikicchā sā pahīyatī”ti?  
“Is doubt given up in someone who truly sees with right understanding that when that fuel ceases, what has come to be is liable to cease?”  
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, itipi vo ettha nibbicikicchā”ti?  
“Are you free of doubt as to whether when that fuel ceases, what has come to be is liable to cease?”  
“Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti, bhikkhave, yathābhūtaṁ sammappaññāya sudiṭṭhan”ti?  
“Have you truly seen clearly with right understanding that when that fuel ceases, what has come to be is liable to cease?”  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’  
‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’  

‘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.’  
Te ca hāvuso, āyusaṅkhārā abhaviṁsu te vedaniyā dhammā, na yidaṁ saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyetha.  
For if the vital forces and the phenomena that are felt were the same things, a mendicant who had attained the cessation of perception and feeling would not emerge from it.  
Yasmā ca kho, āvuso, aññe āyusaṅkhārā aññe vedaniyā dhammā, tasmā saññāvedayitanirodhaṁ samāpannassa bhikkhuno vuṭṭhānaṁ paññāyatī”ti.  
But because the vital forces and the phenomena that are felt are different things, a mendicant who has attained the cessation of perception and feeling can emerge from it.”  
“Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—imesaṁ kiṁ nānākaraṇan”ti?  
“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”  
Yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā niruddhā paṭippassaddhā, cittasaṅkhārā niruddhā paṭippassaddhā, āyu na parikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.  
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.  
Yvāyaṁ, āvuso, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno—idaṁ nesaṁ nānākaraṇan”ti.  
That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”  

“‘Sakkāyanirodhagāminī paṭipadā sakkāyanirodhagāminī paṭipadā’ti, ayye, vuccati.   “Ma’am, they speak of the practice that leads to the cessation of substantial reality.  
Katamā nu kho, ayye, sakkāyanirodhagāminī paṭipadā vuttā bhagavatā”ti?  
What is the practice that leads to the cessation of substantial reality that the Buddha spoke of?”  
“Ayameva kho, āvuso visākha, ariyo aṭṭhaṅgiko maggo sakkāyanirodhagāminī paṭipadā vuttā bhagavatā, seyyathidaṁ— 
“The practice that leads to the cessation of substantial reality that the Buddha spoke of is simply this noble eightfold path, that is:  
“Kathaṁ panāyye, saññāvedayitanirodhasamāpatti hotī”ti?  
“But ma’am, how does someone attain the cessation of perception and feeling?”  
“Na kho, āvuso visākha, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti:  
“A mendicant who is entering such an attainment does not think:  
‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā, ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā.  
‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’  
“Saññāvedayitanirodhaṁ samāpajjantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?  
“But ma’am, which process ceases first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental?”  
“Saññāvedayitanirodhaṁ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.  
“The verbal process ceases first, then physical, then mental.”  
“Kathaṁ panāyye, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?  
“But ma’am, how does someone emerge from the cessation of perception and feeling?”  
“Na kho, āvuso visākha, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti:  
“A mendicant who is emerging from such an attainment does not think:  
‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā, ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.  
‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa panāyye, bhikkhuno katame dhammā paṭhamaṁ uppajjanti—yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?  
“But ma’am, which process arises first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa kho, āvuso visākha, bhikkhuno paṭhamaṁ uppajjati cittasaṅkhāro, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.  
“The mental process arises first, then physical, then verbal.”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ panāyye, bhikkhuṁ kati phassā phusantī”ti?  
“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, āvuso visākha, bhikkhuṁ tayo phassā phusanti—suññato phasso, animitto phasso, appaṇihito phasso”ti.  
“They experience three kinds of contact: emptiness, signless, and undirected contacts.”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa panāyye, bhikkhuno kiṁninnaṁ cittaṁ hoti kiṁpoṇaṁ kiṁpabbhāran”ti?  
“But ma’am, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṁ cittaṁ hoti, vivekapoṇaṁ vivekapabbhāran”ti.  
“Their mind slants, slopes, and inclines to seclusion.”  

Āyasmā pana, pāpima, sañjīvo araññagatopi rukkhamūlagatopi suññāgāragatopi appakasireneva saññāvedayitanirodhaṁ samāpajjati.   But when Venerable Sañjīva had gone to a wilderness, or to the root of a tree, or to an empty hut, he easily attained the cessation of perception and feeling.  
Bhūtapubbaṁ, pāpima, āyasmā sañjīvo aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpanno nisinno hoti.  
Once upon a time, Sañjīva was sitting at the root of a certain tree having attained the cessation of perception and feeling.  
Addasaṁsu kho, pāpima, gopālakā pasupālakā kassakā pathāvino āyasmantaṁ sañjīvaṁ aññatarasmiṁ rukkhamūle saññāvedayitanirodhaṁ samāpannaṁ nisinnaṁ;  
Some cowherds, shepherds, farmers, and passers-by saw him sitting there  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘Ime āsavā’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti. ‘Ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.   They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ …  
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
 
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’ …  
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
 
Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.  
They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.   suffering, its origin, its cessation, and the path.  
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.   It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.  
‘saññāvedayitanirodhaṁ samaṇo gotamo āha; tañca sukhasmiṁ paññapeti.  
‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.  

‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.   They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

‘ayaṁ dukkhanirodhagāminī paṭipadā’ti—  ‘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’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

Idhudāyi, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati, ayaṁ tassa samatikkamo;   Take a mendicant who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. That goes beyond it.  

Sukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;   Pleasant, painful, and neutral feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
dukkhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā;  
 
adukkhamasukhāpi kho, aggivessana, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
 
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

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 in which they are swamped and mired. And I provide them with satisfying answers to their questions.  
dukkhanirodhaṁ …  
 
dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ pucchanti.  
 
Tesāhaṁ dukkhanirodhagāminiṁ paṭipadaṁ ariyasaccaṁ puṭṭho byākaromi.  
 
Idhudāyi, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;  
It’s when a mendicant develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati,  
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti …pe… ‘ayaṁ dukkhanirodho’ti … ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti,   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti … ‘ayaṁ āsavanirodho’ti … ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

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.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;   I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ …pe… ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ.   suffering, its origin, its cessation, and the path.  
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.  
“Everything that has a beginning has an end.”  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ;   I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ abbhaññāsiṁ, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

Puna caparaṁ, bhikkhave, sāriputto sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, going totally beyond the dimension of neither perception nor non-perception, he entered and remained in the cessation of perception and feeling. And, having seen with wisdom, his defilements came to an end.  

So idaṁ dukkhanti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ;   I truly understood: “This is suffering” … “This is the origin of suffering” … “This is the cessation of suffering” … “This is the practice that leads to the cessation of suffering”.  
ime āsavāti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavasamudayoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhoti yathābhūtaṁ abbhaññāsiṁ, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ abbhaññāsiṁ.  
I truly understood: “These are defilements”… “This is the origin of defilements” … “This is the cessation of defilements” … “This is the practice that leads to the cessation of defilements”.  

Puna caparaṁ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati. Paññāya cassa disvā āsavā parikkhīṇā honti.   Furthermore, take a true person who, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling. And, having seen with wisdom, their defilements come to an end.  

Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

‘Yaṁ kho pana kiñci abhisaṅkhataṁ abhisañcetayitaṁ tadaniccaṁ nirodhadhamman’ti pajānāti.   They understand: ‘But whatever is produced by choices and intentions is impermanent and liable to cessation.’  

So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;   They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.  
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.  
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.  

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.  
sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati— 
Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling.  

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, 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  

“Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi.   “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”  
manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.  
 

Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops the awakening factors of mindfulness,  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.  
Idha, bhaginiyo, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
 
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
 

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.   “Everything that has a beginning has an end.” 

Ayaṁ kho pana, bhikkhave, sakkāyanirodhagāminī paṭipadā—  But this is the way that leads to the cessation of substantial reality.  

Api ca khvāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññapemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.   For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.  

Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, sammāsaṅkappaṁ bhāveti … sammāvācaṁ bhāveti … sammākammantaṁ bhāveti … sammāājīvaṁ bhāveti … sammāvāyāmaṁ bhāveti … sammāsatiṁ bhāveti … sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

Nirodhaṁ appajānantā,   Not understanding cessation,  

Atha kho bhagavā paṭhamaṁ jhānaṁ samāpajji. Paṭhamā jhānā vuṭṭhahitvā dutiyaṁ jhānaṁ samāpajji. Dutiyā jhānā vuṭṭhahitvā tatiyaṁ jhānaṁ samāpajji. Tatiyā jhānā vuṭṭhahitvā catutthaṁ jhānaṁ samāpajji. Catutthā jhānā vuṭṭhahitvā ākāsānañcāyatanaṁ samāpajji. Ākāsānañcāyatanā vuṭṭhahitvā viññāṇañcāyatanaṁ samāpajji. Viññāṇañcāyatanā vuṭṭhahitvā ākiñcaññāyatanaṁ samāpajji. Ākiñcaññāyatanā vuṭṭhahitvā nevasaññānāsaññāyatanaṁ samāpajji. Nevasaññānāsaññāyatanā vuṭṭhahitvā saññāvedayitanirodhaṁ samāpajji.   Then the Buddha entered the first absorption. Emerging from that, he entered the second absorption. Emerging from that, he successively entered into and emerged from the third absorption, the fourth absorption, the dimension of infinite space, the dimension of infinite consciousness, the dimension of nothingness, and the dimension of neither perception nor non-perception. Then he entered the cessation of perception and feeling.  

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.  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti;   “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.  
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti,  
They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti;  
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation.  
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti,  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti, katame dhamme nappajānanti, katamesaṁ dhammānaṁ samudayaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhaṁ nappajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti?   “Mendicants, there are ascetics and brahmins who don’t understand these things, their origin, their cessation, and the practice that leads to their cessation. What things don’t they understand?  
Jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti;  
They don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.  
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti.  
They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation.  
Ime dhamme nappajānanti, imesaṁ dhammānaṁ samudayaṁ nappajānanti, imesaṁ dhammānaṁ nirodhaṁ nappajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ nappajānanti.  
They don’t understand these things, their origin, their cessation, and the practice that leads to their cessation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti, katame dhamme pajānanti, katamesaṁ dhammānaṁ samudayaṁ pajānanti, katamesaṁ dhammānaṁ nirodhaṁ pajānanti, katamesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti?  
There are ascetics and brahmins who do understand these things, their origin, their cessation, and the practice that leads to their cessation. What things do they understand?  
Jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti;  
They understand old age and death, their origin, their cessation, and the practice that leads to their cessation.  
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti.  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  
Ime dhamme pajānanti, imesaṁ dhammānaṁ samudayaṁ pajānanti, imesaṁ dhammānaṁ nirodhaṁ pajānanti, imesaṁ dhammānaṁ nirodhagāminiṁ paṭipadaṁ pajānanti.  
They understand these things, their origin, their cessation, and the practice that leads to their cessation.  

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā sā na hoti.   And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.  

Jarāmaraṇaṁ, bhikkhave, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.   Old age and death are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Jāti, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Rebirth …  
Bhavo, bhikkhave, anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo.  
Continued existence …  
avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Ignorance is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  

Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.   The practice that leads to the cessation of old age and death is simply this noble eightfold path,  
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.  
The practice that leads to the cessation of choices is simply this noble eightfold path,  
Yato kho, bhikkhave, ariyasāvako evaṁ paccayaṁ pajānāti, evaṁ paccayasamudayaṁ pajānāti, evaṁ paccayanirodhaṁ pajānāti, evaṁ paccayanirodhagāminiṁ paṭipadaṁ pajānāti.  
A noble disciple understands conditions, their origin, their cessation, and the practice that leads to their cessation.  

idha, bhikkhave, bhikkhu jarāmaraṇaṁ pajānāti, jarāmaraṇasamudayaṁ pajānāti, jarāmaraṇanirodhaṁ pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, jātiṁ pajānāti …pe…   “A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth …  
saṅkhāre pajānāti, saṅkhārasamudayaṁ pajānāti, saṅkhāranirodhaṁ pajānāti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  
Ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā.  
The practice that leads to the cessation of old age and death is simply this noble eightfold path,  
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā.  
The practice that leads to the cessation of choices is simply this noble eightfold path,  
Yato kho, bhikkhave, bhikkhu evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, evaṁ jātiṁ pajānāti …pe…  
A mendicant understands old age and death, their origin, their cessation, and the practice that leads to their cessation. They understand rebirth …  
saṅkhāranirodhaṁ …  
their cessation,  
evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti.  
and the practice that leads to their cessation.  

ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ na parijānanti, jarāmaraṇasamudayaṁ na parijānanti, jarāmaraṇanirodhaṁ na parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ na parijānanti, jātiṁ na parijānanti …pe…   “There are ascetics and brahmins who don’t completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They don’t completely understand rebirth …  
saṅkhāranirodhaṁ …  
their cessation,  
saṅkhāranirodhagāminiṁ paṭipadaṁ na parijānanti.  
and the practice that leads to their cessation.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ parijānanti, jarāmaraṇasamudayaṁ parijānanti, jarāmaraṇanirodhaṁ parijānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ parijānanti, jātiṁ parijānanti …pe…  
There are ascetics and brahmins who completely understand old age and death, their origin, their cessation, and the practice that leads to their cessation. They completely understand rebirth …  
saṅkhāre parijānanti, saṅkhārasamudayaṁ parijānanti, saṅkhāranirodhaṁ parijānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ parijānanti.  
They completely understand choices, their origin, their cessation, and the practice that leads to their cessation.  

ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati.   “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended old age and death.  
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti te vata saṅkhāre samatikkamma ṭhassantīti netaṁ ṭhānaṁ vijjati.  
They don’t understand choices, their origin, their cessation, and the practice that leads to their cessation. It’s impossible that they will abide having transcended choices.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ pajānanti, jarāmaraṇasamudayaṁ pajānanti, jarāmaraṇanirodhaṁ pajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānanti te vata jarāmaraṇaṁ samatikkamma ṭhassantīti ṭhānametaṁ vijjati.  
There are ascetics and brahmins who do understand old age and death, their origin, their cessation, and the practice that leads to their cessation. It’s possible that they will abide having transcended old age and death.  
saṅkhāre pajānanti, saṅkhārasamudayaṁ pajānanti, saṅkhāranirodhaṁ pajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ pajānanti.  
They understand choices, their origin, their cessation, and the practice that leads to their cessation.  

Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.   One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.  
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.  
Seeing this, one is practicing for disillusionment, dispassion, and cessation regarding what is liable to cease.  
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.  
One truly sees with right wisdom that when that fuel ceases, what has come to be is liable to cease.  
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.  
Seeing this, one is freed by not grasping through disillusionment, dispassion, and cessation regarding what is liable to cease.  
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.  
 
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya disvā nirodhadhammassa nibbidāya virāgāya nirodhāya paṭipanno hoti.  
 
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññāya passati.  
 
Tadāhāranirodhā yaṁ bhūtaṁ taṁ nirodhadhammanti yathābhūtaṁ sammappaññā disvā nirodhadhammassa nibbidā virāgā nirodhā anupādā vimutto hoti.  
 

Jarāmaraṇe ñāṇaṁ, jarāmaraṇasamudaye ñāṇaṁ, jarāmaraṇanirodhe ñāṇaṁ, jarāmaraṇanirodhagāminiyā paṭipadāya ñāṇaṁ;   Knowledge of old age and death, knowledge of the origin of old age and death, knowledge of the cessation of old age and death, and knowledge of the practice that leads to the cessation of old age and death.  
jātiyā ñāṇaṁ, jātisamudaye ñāṇaṁ, jātinirodhe ñāṇaṁ, jātinirodhagāminiyā paṭipadāya ñāṇaṁ;  
Knowledge of rebirth …  
bhave ñāṇaṁ, bhavasamudaye ñāṇaṁ, bhavanirodhe ñāṇaṁ, bhavanirodhagāminiyā paṭipadāya ñāṇaṁ;  
Knowledge of continued existence …  
upādāne ñāṇaṁ, upādānasamudaye ñāṇaṁ, upādānanirodhe ñāṇaṁ, upādānanirodhagāminiyā paṭipadāya ñāṇaṁ;  
Knowledge of grasping …  
taṇhāya ñāṇaṁ, taṇhāsamudaye ñāṇaṁ, taṇhānirodhe ñāṇaṁ, taṇhānirodhagāminiyā paṭipadāya ñāṇaṁ;  
Knowledge of craving …  
vedanāya ñāṇaṁ, vedanāsamudaye ñāṇaṁ, vedanānirodhe ñāṇaṁ, vedanānirodhagāminiyā paṭipadāya ñāṇaṁ;  
Knowledge of feeling …  
saṅkhāresu ñāṇaṁ, saṅkhārasamudaye ñāṇaṁ, saṅkhāranirodhe ñāṇaṁ, saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṁ.  
Knowledge of choices, knowledge of the origin of choices, knowledge of the cessation of choices, and knowledge of the practice that leads to the cessation of choices.  
ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of old age and death is simply this noble eightfold path, that is:  
Yato kho, bhikkhave, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.  
A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.  
Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abbhaññaṁsu, jarāmaraṇasamudayaṁ abbhaññaṁsu, jarāmaraṇanirodhaṁ abbhaññaṁsu, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.  
Whatever ascetics and brahmins in the past directly knew old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.  
Yepi hi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā jarāmaraṇaṁ abhijānissanti, jarāmaraṇasamudayaṁ abhijānissanti, jarāmaraṇanirodhaṁ abhijānissanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahīti.  
Whatever ascetics and brahmins in the future will directly know old age and death, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.  
ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of choices is simply this noble eightfold path, that is:  
Yato kho, bhikkhave, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, idamassa dhamme ñāṇaṁ.  
A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation. This is their knowledge of the present phenomenon.  
Ye kho keci atītamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abbhaññaṁsu, saṅkhārasamudayaṁ abbhaññaṁsu, saṅkhāranirodhaṁ abbhaññaṁsu, saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññaṁsu, sabbete evameva abbhaññaṁsu, seyyathāpāhaṁ etarahi.  
Whatever ascetics and brahmins in the past directly knew choices, their origin, their cessation, and the practice that leads to their cessation, all of them directly knew these things in exactly the same way that I do now.  
Ye hipi keci anāgatamaddhānaṁ samaṇā vā brāhmaṇā vā saṅkhāre abhijānissanti, saṅkhārasamudayaṁ abhijānissanti, saṅkhāranirodhaṁ abhijānissanti, saṅkhāranirodhagāminiṁ paṭipadaṁ abhijānissanti, sabbete evameva abhijānissanti, seyyathāpāhaṁ etarahi.  
Whatever ascetics and brahmins in the future will directly know choices, their origin, their cessation, and the practice that leads to their cessation, all of them will directly know these things in exactly the same way that I do now.  

yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ.   And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.  
yampissa taṁ dhammaṭṭhitiñāṇaṁ tampi khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammanti ñāṇaṁ.  
And also their knowledge that even this knowledge of the stability of natural principles is liable to end, vanish, fade away, and cease.  

So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;   They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.  
So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;  
They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path.  
So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;  
They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.  

jarāmaraṇanirodhaṁ abbhaññāsiṁ;   their cessation,  
jarāmaraṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.  
and the practice that leads to their cessation.  
saṅkhāranirodhaṁ abbhaññāsiṁ;  
their cessation,  
saṅkhāranirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.  
and the practice that leads to their cessation.  

So jarāmaraṇañca pajānāti jarāmaraṇasamudayañca pajānāti jarāmaraṇanirodhañca pajānāti yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti.   They understand old age and death, their origin, their cessation, and the fitting practice for their cessation.  
So upadhiñca pajānāti upadhisamudayañca pajānāti upadhinirodhañca pajānāti yā ca upadhinirodhasāruppagāminī paṭipadā tañca pajānāti.  
They understand attachments, their origin, their cessation, and the fitting practice for their cessation.  

“ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā jarāmaraṇaṁ nappajānanti, jarāmaraṇasamudayaṁ nappajānanti, jarāmaraṇanirodhaṁ nappajānanti, jarāmaraṇanirodhagāminiṁ paṭipadaṁ nappajānanti,   “Mendicants, there are ascetics and brahmins who don’t understand old age and death, their origin, their cessation, and the practice that leads to their cessation.  

“Saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “… choices …  

jarāmaraṇanirodhaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo;   One who does not truly know or see the cessation of old age and death should seek the Teacher so as to truly know the cessation of old age and death.  
jarāmaraṇanirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ jarāmaraṇanirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti.  
One who does not truly know or see the practice that leads to the cessation of old age and death should seek the Teacher so as to truly know the practice that leads to the cessation of old age and death.”  

saṅkhāranirodhaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhe yathābhūtaṁ ñāṇāya satthā pariyesitabbo;    
saṅkhāranirodhagāminiṁ paṭipadaṁ ajānatā apassatā yathābhūtaṁ saṅkhāranirodhagāminiyā paṭipadāya yathābhūtaṁ ñāṇāya satthā pariyesitabbo”ti.  
 

Ābhādhātu, subhadhātu, ākāsānañcāyatanadhātu, viññāṇañcāyatanadhātu, ākiñcaññāyatanadhātu, nevasaññānāsaññāyatanadhātu, saññāvedayitanirodhadhātu—  The element of light, the element of beauty, the element of the dimension of infinite space, the element of the dimension of infinite consciousness, the element of the dimension of nothingness, the element of the dimension of neither perception nor non-perception, and the element of the cessation of perception and feeling.  
“yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kiṁ paṭicca paññāyantī”ti?  
“Sir, due to what does each of these elements appear?”  
Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhaṁ paṭicca paññāyatī”ti.  
The element of the cessation of perception and feeling appears due to the element of cessation.”  
“Yā cāyaṁ, bhante, ābhādhātu yā ca subhadhātu yā ca ākāsānañcāyatanadhātu yā ca viññāṇañcāyatanadhātu yā ca ākiñcaññāyatanadhātu yā ca nevasaññānāsaññāyatanadhātu yā ca saññāvedayitanirodhadhātu—imā nu kho, bhante, dhātuyo kathaṁ samāpatti pattabbā”ti?  
“Sir, how is each of these elements to be attained?”  
Yāyaṁ, bhikkhu, saññāvedayitanirodhadhātu—ayaṁ dhātu nirodhasamāpatti pattabbā”ti.  
The element of the cessation of perception and feeling is an attainment of cessation.” 

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ nappajānanti, pathavīdhātusamudayaṁ nappajānanti, pathavīdhātunirodhaṁ nappajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “Mendicants, there are ascetics and brahmins who don’t understand the earth element, its origin, its cessation, and the practice that leads to its cessation.  
vāyodhātuṁ nappajānanti, vāyodhātusamudayaṁ nappajānanti, vāyodhātunirodhaṁ nappajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā;  
air element …  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā pathavīdhātuṁ pajānanti, pathavīdhātusamudayaṁ pajānanti, pathavīdhātunirodhaṁ pajānanti, pathavīdhātunirodhagāminiṁ paṭipadaṁ pajānanti …  
There are ascetics and brahmins who do understand the earth element, its origin, its cessation, and the practice that leads to its cessation.  
vāyodhātuṁ pajānanti, vāyodhātusamudayaṁ pajānanti, vāyodhātunirodhaṁ pajānanti, vāyodhātunirodhagāminiṁ paṭipadaṁ pajānanti, te ca kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā;  
the air element …  

Ahaṁ, bhikkhave, yāvade ākaṅkhāmi sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi.   Whenever I want, going totally beyond the dimension of neither perception nor non-perception, I enter and remain in the cessation of perception and feeling.  
Kassapopi, bhikkhave …pe… saññāvedayitanirodhaṁ upasampajja viharati.  
And so does Kassapa.  

ayaṁ ‘dukkhanirodhagāminī paṭipadā’ti byākataṁ bhagavatā”ti.   ‘This is the practice that leads to the cessation of suffering’ has been declared by the Buddha.”  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā lābhasakkārasilokaṁ yathābhūtaṁ nappajānanti, lābhasakkārasilokasamudayaṁ nappajānanti, lābhasakkārasilokanirodhaṁ nappajānanti, lābhasakkārasilokanirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “There are ascetics and brahmins who don’t truly understand possessions, honor, and popularity, their origin, their cessation, and the path that leads to their cessation …  

“Rūpaṁ kho, ānanda, aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.   “Ānanda, form is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
Vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Feeling …  
saṅkhārā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.  
Choices …  
Viññāṇaṁ aniccaṁ saṅkhataṁ paṭiccasamuppannaṁ khayadhammaṁ vayadhammaṁ virāgadhammaṁ nirodhadhammaṁ.  
Consciousness is impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  

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) 
Vedanāya tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva vedanā etarahi ca sabbā vedanā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.  
Sorrow, lamentation, pain, sadness, and distress are given up when you understand the impermanence of feeling …  
saṅkhārānaṁ tveva, bhikkhave, aniccataṁ viditvā vipariṇāmaṁ virāgaṁ nirodhaṁ, ‘pubbe ceva saṅkhārā etarahi ca sabbe saṅkhārā aniccā dukkhā vipariṇāmadhammā’ti, evametaṁ yathābhūtaṁ sammappaññāya passato ye sokaparidevadukkhadomanassupāyāsā te pahīyanti.  
choices …  
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.  

“Sakkāyasamudayagāminiñca vo, bhikkhave, paṭipadaṁ desessāmi, sakkāyanirodhagāminiñca paṭipadaṁ.   “Mendicants, I will teach you the practice that leads to the origin of substantial reality and the practice that leads to the cessation of substantial reality.  
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?  
And what is the practice that leads to the cessation of substantial reality?  
Ayaṁ vuccati, bhikkhave, ‘sakkāyanirodhagāminī paṭipadā, sakkāyanirodhagāminī paṭipadā’ti.  
This is called the practice that leads to the cessation of substantial reality.  
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 rūpaṁ nappajānanti, rūpasamudayaṁ nappajānanti, rūpanirodhaṁ nappajānanti, rūpanirodhagāminiṁ paṭipadaṁ nappajānanti;   “Soṇa, there are ascetics and brahmins who don’t understand form, its origin, its cessation, and the practice that leads to its cessation.  
vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti;  
They don’t understand feeling …  
saṅkhāre nappajānanti, saṅkhārasamudayaṁ nappajānanti, saṅkhāranirodhaṁ nappajānanti, saṅkhāranirodhagāminiṁ paṭipadaṁ nappajānanti;  
choices …  
viññāṇaṁ nappajānanti, viññāṇasamudayaṁ nappajānanti, viññāṇanirodhaṁ nappajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānanti.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  
Ye ca kho keci, soṇa, samaṇā vā brāhmaṇā vā rūpaṁ pajānanti, rūpasamudayaṁ pajānanti, rūpanirodhaṁ pajānanti, rūpanirodhagāminiṁ paṭipadaṁ pajānanti;  
There are ascetics and brahmins who do understand form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇaṁ pajānanti, viññāṇasamudayaṁ pajānanti, viññāṇanirodhaṁ pajānanti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānanti.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  

Rūpaṁ abbhaññāsiṁ, rūpasamudayaṁ abbhaññāsiṁ, rūpanirodhaṁ abbhaññāsiṁ, rūpanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ;   I directly knew form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇaṁ abbhaññāsiṁ, viññāṇasamudayaṁ abbhaññāsiṁ, viññāṇanirodhaṁ abbhaññāsiṁ, viññāṇanirodhagāminiṁ paṭipadaṁ abbhaññāsiṁ.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of form is simply this noble eightfold path, that is:  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya rūpassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
Whatever ascetics and brahmins have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding form: they are practicing well.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya …pe… evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya, rūpassa nibbidā virāgā nirodhā anupādā vimuttā te suvimuttā.  
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding form, are freed by not grasping: they are well freed.  
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of feelings is simply this noble eightfold path …  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya vedanāya nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya …pe… evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya …pe…  
 
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of perceptions is simply this noble eightfold path …  
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of choices is simply this noble eightfold path …  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
 
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya saṅkhārānaṁ nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.  
 
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidāya virāgāya nirodhāya paṭipannā, te suppaṭipannā.  
Whatever ascetics and brahmins have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and are practicing for disillusionment, dispassion, and cessation regarding consciousness: they are practicing well.  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya viññāṇassa nibbidā virāgā nirodhā anupādā vimuttā, te suvimuttā.  
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation—and due to disillusionment, dispassion, and cessation regarding consciousness, are freed by not grasping: they are well freed.  

Idha, bhikkhave, bhikkhu rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti;   It’s when a mendicant understands form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti;  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  
Ayameva ariyo aṭṭhaṅgiko maggo rūpanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of form is simply this noble eightfold path, that is:  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;  
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ rūpaṁ abhiññāya, evaṁ rūpasamudayaṁ abhiññāya, evaṁ rūpanirodhaṁ abhiññāya, evaṁ rūpanirodhagāminiṁ paṭipadaṁ abhiññāya;  
Those ascetics and brahmins who have directly known form in this way—and its origin, its cessation, and the practice that leads to its cessation;  
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:  
Ye hi, keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ vedanaṁ abhiññāya, evaṁ vedanāsamudayaṁ abhiññāya, evaṁ vedanānirodhaṁ abhiññāya, evaṁ vedanānirodhagāminiṁ paṭipadaṁ abhiññāya;  
 
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of perceptions is simply this noble eightfold path …  
Ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of choices is simply this noble eightfold path …  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ saṅkhāre abhiññāya, evaṁ saṅkhārasamudayaṁ abhiññāya, evaṁ saṅkhāranirodhaṁ abhiññāya, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ abhiññāya …pe… saṅkhārānaṁ nibbidāya virāgāya nirodhāya paṭipannā te suppaṭipannā.  
 
Ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of consciousness is simply this noble eightfold path, that is:  
Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;  
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;  
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā evaṁ viññāṇaṁ abhiññāya, evaṁ viññāṇasamudayaṁ abhiññāya, evaṁ viññāṇanirodhaṁ abhiññāya, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ abhiññāya;  
Those ascetics and brahmins who have directly known consciousness in this way—and its origin, its cessation, and the practice that leads to its cessation;  

Sakkāyañca nirodhañca,   substantial reality, its cessation,  

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.” 

Lokanirodhaṁ kho, kaccāna, yathābhūtaṁ sammappaññāya passato yā loke atthitā, sā na hoti.   And when you truly see the cessation of the world with right understanding, you won’t have the notion of existence regarding the world.  

Sakkāyanto, sakkāyasamudayanto, sakkāyanirodhanto, sakkāyanirodhagāminippaṭipadanto.   The side of substantial reality, the side of the origin of substantial reality, the side of the cessation of substantial reality, and the side of the practice that leads to the cessation of substantial reality.  
Katamo ca, bhikkhave, sakkāyanirodhanto?  
And what is the side of the cessation of substantial reality?  
ayaṁ vuccati, bhikkhave, sakkāyanirodhanto.  
This is called the side of the cessation of substantial reality.  
Katamo ca, bhikkhave, sakkāyanirodhagāminippaṭipadanto?  
And what is the side of the practice that leads to the cessation of substantial reality?  
Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminippaṭipadanto.  
This is called the side of the practice that leads to the cessation of substantial reality.  

“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.  
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.” 

“Sakkāyañca vo, bhikkhave, desessāmi sakkāyasamudayañca sakkāyanirodhañca sakkāyanirodhagāminiñca paṭipadaṁ.   “Mendicants, I will teach you substantial reality, the origin of substantial reality, the cessation of substantial reality, and the practice that leads to the cessation of substantial reality.  
Katamā ca, bhikkhave, sakkāyanirodhagāminī paṭipadā?  
And what is the practice that leads to the cessation of substantial reality?  
Ayaṁ vuccati, bhikkhave, sakkāyanirodhagāminī paṭipadā”ti.  
This is called the practice that leads to the cessation of substantial reality.” 

“Idha, bhikkhu, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti;   “Mendicant, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  

“Idha, bhikkhu, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ … rūpanirodhaṁ … rūpanirodhagāminiṁ paṭipadaṁ pajānāti.   “Mendicant, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  

“Idhāvuso, assutavā puthujjano rūpaṁ nappajānāti, rūpasamudayaṁ nappajānāti, rūpanirodhaṁ nappajānāti, rūpanirodhagāminiṁ paṭipadaṁ nappajānāti.   “Reverend, it’s when an unlearned ordinary person doesn’t understand form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇaṁ nappajānāti, viññāṇasamudayaṁ nappajānāti, viññāṇanirodhaṁ nappajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ nappajānāti.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  
“Idhāvuso, sutavā ariyasāvako rūpaṁ pajānāti, rūpasamudayaṁ pajānāti, rūpanirodhaṁ pajānāti, rūpanirodhagāminiṁ paṭipadaṁ pajānāti.  
“Reverend, it’s when a learned noble disciple understands form, its origin, its cessation, and the practice that leads to its cessation.  
viññāṇaṁ pajānāti, viññāṇasamudayaṁ pajānāti, viññāṇanirodhaṁ pajānāti, viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti.  
consciousness, its origin, its cessation, and the practice that leads to its cessation.  

Nirodhadhammasutta   Liable To Cease  
“‘nirodhadhammo, nirodhadhammo’ti, bhante, vuccati.  
“Sir, they speak of ‘liable to cease’.  
Katamo nu kho, bhante, nirodhadhammo”ti?  
What is liable to cease?”  
“Rūpaṁ kho, rādha, nirodhadhammo, vedanā nirodhadhammo, saññā nirodhadhammo, saṅkhārā nirodhadhammo, viññāṇaṁ nirodhadhammo.  
“Rādha, form, feeling, perception, choices, and consciousness are liable to cease.  
Nirodhadhammena dvādasāti. 

Nirodhadhammasutta   Liable To Cease  
“Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease.  
Ko ca, rādha, nirodhadhammo?  
And what is liable to cease?  
Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo …pe…  
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.  
vedanā nirodhadhammo; tatra te chando pahātabbo …pe…  
Feeling …  
saññā nirodhadhammo; tatra te chando pahātabbo …pe…  
Perception …  
saṅkhārā nirodhadhammo; tatra te chando pahātabbo …pe…  
Choices …  
viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo …pe…  
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it.  
yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.  
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”  
Nirodhadhammena dvādasāti. 

Nirodhadhammasutta   Liable To Cease  
“yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
“Rādha, you should give up any desire, any greed, any desire and greed for whatever is liable to cease.  
Ko ca, rādha, nirodhadhammo?  
And what is liable to cease?  
Rūpaṁ kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
Form is liable to cease. You should give up any desire, any greed, any desire and greed for it.  
viññāṇaṁ nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo.  
Consciousness is liable to cease. You should give up any desire, any greed, any desire and greed for it.  
Yo kho, rādha, nirodhadhammo; tatra te chando pahātabbo, rāgo pahātabbo, chandarāgo pahātabbo”ti.  
You should give up any desire, any greed, any desire and greed for whatever is liable to cease.”  
Nirodhadhammena dvādasāti.  
 

“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,  

“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,  

“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,  

“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,  

“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,  

“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,  

“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,  

“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,  

“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,  

“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,  

“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,  

Nirodhasamāpattisutta   The Attainment of Cessation  
Nirodhasamāpattisutta → nirodha (pts1ed) 
“Idhāhaṁ, āvuso, sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharāmi.  
“Reverend, going totally beyond the dimension of neither perception nor non-perception, I entered and remained in the cessation of perception and feeling.  
‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti.  
‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.”  
“‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā ‘ahaṁ saññāvedayitanirodhā vuṭṭhito’ti vā”ti.  
‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’.” 

“Rūpe kho, vaccha, aññāṇā, rūpasamudaye aññāṇā, rūpanirodhe aññāṇā, rūpanirodhagāminiyā paṭipadāya aññāṇā;   “Vaccha, it is because of not knowing form, its origin, its cessation, and the practice that leads to its cessation  

“Vedanāya kho, vaccha, aññāṇā, vedanāsamudaye aññāṇā, vedanānirodhe aññāṇā, vedanānirodhagāminiyā paṭipadāya aññāṇā;   “Vaccha, it is because of not knowing feeling, its origin, its cessation, and the practice that leads to its cessation  

“Saññāya kho, vaccha, aññāṇā, saññāsamudaye aññāṇā, saññānirodhe aññāṇā, saññānirodhagāminiyā paṭipadāya aññāṇā;   “Vaccha, it is because of not knowing perception, its origin, its cessation, and the practice that leads to its cessation …”  

“Saṅkhāresu kho, vaccha, aññāṇā, saṅkhārasamudaye aññāṇā, saṅkhāranirodhe aññāṇā, saṅkhāranirodhagāminiyā paṭipadāya aññāṇā;   “Vaccha, it is because of not knowing choices, their origin, their cessation, and the practice that leads to their cessation …”  

“Viññāṇe kho, vaccha, aññāṇā, viññāṇasamudaye aññāṇā, viññāṇanirodhe aññāṇā, viññāṇanirodhagāminiyā paṭipadāya aññāṇā;   “Vaccha, it is because of not knowing consciousness, its origin, its cessation, and the practice that leads to its cessation …”  

rūpanirodhagāminiyā paṭipadāya adassanā …pe…    
viññāṇe kho, vaccha, adassanā …pe… viññāṇanirodhagāminiyā paṭipadāya adassanā …pe….  
“… consciousness, its origin, its cessation, and the practice that leads to its cessation …” 

“Rūpe kho, vaccha, anabhisamayā …pe… rūpanirodhagāminiyā paṭipadāya anabhisamayā …pe….   “Vaccha, it is because of not comprehending form …  

rūpe kho, vaccha, ananubodhā …pe… “rūpanirodhagāminiyā paṭipadāya ananubodhā …pe….   “Vaccha, it is because of not understanding form …  
viññāṇanirodhagāminiyā paṭipadāya ananubodhā …pe…  
" 

“Rūpe kho, vaccha, appaccakkhakammā, rūpasamudaye appaccakkhakammā, rūpanirodhe appaccakkhakammā, rūpanirodhagāminiyā paṭipadāya appaccakkhakammā …pe….   “Vaccha, it is because of not directly experiencing form …  
“Vedanāya kho, vaccha, appaccakkhakammā …pe… vedanānirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
feeling …  
“Saññāya kho, vaccha, appaccakkhakammā …pe… saññānirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
perception …  
“Saṅkhāresu kho, vaccha, appaccakkhakammā …pe… saṅkhāranirodhagāminiyā paṭipadāya appaccakkhakammā …pe….  
choices …” 

“Viññāṇe kho, vaccha, appaccakkhakammā, viññāṇasamudaye appaccakkhakammā, viññāṇanirodhe appaccakkhakammā, viññāṇanirodhagāminiyā paṭipadāya appaccakkhakammā;   “Vaccha, it is because of not directly experiencing consciousness, its origin, its cessation, and the practice that leads to its cessation  

“Sabbaṁ, bhikkhave, nirodhadhammaṁ …   “Mendicants, all is liable to cease. …”  
Nirodhadhammena te dasāti. 

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.   “Everything that has a beginning has an end.” 

“Cakkhusmiṁ, āvuso sāriputta, cakkhuviññāṇe cakkhuviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya cakkhuṁ cakkhuviññāṇaṁ cakkhuviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe…   “Reverend Sāriputta, after seeing cessation, after directly knowing cessation in these things I regard them in this way: ‘This is not mine, I am not this, this is not my self’.”  
jivhāya, āvuso sāriputta, jivhāviññāṇe jivhāviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya jivhaṁ jivhāviññāṇaṁ jivhāviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmi …pe…  
 
manasmiṁ, āvuso sāriputta, manoviññāṇe manoviññāṇaviññātabbesu dhammesu nirodhaṁ disvā nirodhaṁ abhiññāya manaṁ manoviññāṇaṁ manoviññāṇaviññātabbe dhamme ‘netaṁ mama, nesohamasmi, na meso attā’ti samanupassāmī”ti.  
 

Saḷāyatananirodhaṁ no etaṁ, āvuso, bhagavatā sandhāya bhāsitaṁ:   The Buddha was referring to the cessation of the six sense fields when he said:  

“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.   “Everything that has a beginning has an end.” 

sakkāyassa nirodhanaṁ;   is the cessation of substantial reality.  

Kammanirodhasutta   The Cessation of Action  
Kammanirodhasutta → kammasuttaṁ (bj); kammaṁ (pts1ed) 
“Navapurāṇāni, bhikkhave, kammāni desessāmi kammanirodhaṁ kammanirodhagāminiñca paṭipadaṁ.  
“Mendicants, I will teach you old action, new action, the cessation of action, and the practice that leads to the cessation of action.  
Katamā ca, bhikkhave, kammanirodhagāminī paṭipadā?  
And what’s the practice that leads to the cessation of action?  
ayaṁ vuccati, bhikkhave, kammanirodhagāminī paṭipadā.  
This is called the practice that leads to the cessation of action.  
Iti kho, bhikkhave, desitaṁ mayā purāṇakammaṁ, desitaṁ navakammaṁ, desito kammanirodho, desitā kammanirodhagāminī paṭipadā.  
So, mendicants, I’ve taught you old action, new action, the cessation of action, and the practice that leads to the cessation of action.  

“Yato kho, āvuso, bhikkhu yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī”ti.   “When a mendicant truly understands that everything that has a beginning has an end, at that point their vision is well purified.”  
yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhammanti yathābhūtaṁ pajānāti, ettāvatā kho, āvuso, bhikkhuno dassanaṁ suvisuddhaṁ hotī’ti.  
 

“Tisso imā, bhikkhave, vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā.   “Mendicants, these three feelings are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.  
imā kho, bhikkhave, tisso vedanā aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā”ti.  
These are the three feelings that are impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease.” 

nirodhadhammataṁ …pe…   cease,  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.  
saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have stilled.  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.  

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:  
saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca niruddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have ceased.  
saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca vūpasantā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have stilled.  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.  
For someone who has attained the cessation of perception and feeling, perception and feeling have been tranquilized.  

“katamā nu kho, ānanda, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Ānanda, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  

“katamā nu kho, bhante, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Sir, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:  
Saññāvedayitanirodhaṁ samāpannassa saññā ca vedanā ca paṭippassaddhā honti.  
 

“katamā nu kho, bhikkhave, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   “Mendicants, what is feeling? What’s the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  

Idhānanda, bhikkhu sabbaso nevasaññānāsaññāyatanaṁ samatikkamma saññāvedayitanirodhaṁ upasampajja viharati.   It’s when a mendicant, going totally beyond the dimension of neither perception nor non-perception, enters and remains in the cessation of perception and feeling.  
‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti.  
‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.  

‘saññāvedayitanirodhaṁ samaṇo gotamo āha, tañca sukhasmiṁ paññapeti.   ‘The ascetic Gotama spoke of the cessation of perception and feeling, and he includes it in happiness.  

Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— 
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is:  

‘katamā nu kho vedanā, katamo vedanāsamudayo, katamā vedanāsamudayagāminī paṭipadā, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   ‘What is feeling? What’s the origin of feeling? What’s the practice that leads to the origin of feeling? What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  

‘ayaṁ vedanānirodhagāminī paṭipadā’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi …pe…   ‘This is the practice that leads to the cessation of feeling.’ …  

Katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?   What’s the cessation of feeling? What’s the practice that leads to the cessation of feeling?  

“Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā vedanaṁ nappajānanti, vedanāsamudayaṁ nappajānanti, vedanānirodhaṁ nappajānanti, vedanānirodhagāminiṁ paṭipadaṁ nappajānanti …pe…   “Mendicants, there are ascetics and brahmins who don’t understand feeling, its origin, its cessation, and the practice that leads to its cessation. …  

“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.  

“kathaṁ pana, bhante, saññāvedayitanirodhasamāpatti hotī”ti?   “But sir, how does someone attain the cessation of perception and feeling?”  
“Na kho, gahapati, saññāvedayitanirodhaṁ samāpajjantassa bhikkhuno evaṁ hoti:  
“A mendicant who is entering such an attainment does not think:  
‘ahaṁ saññāvedayitanirodhaṁ samāpajjissan’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpajjāmī’ti vā ‘ahaṁ saññāvedayitanirodhaṁ samāpanno’ti vā.  
‘I will enter the cessation of perception and feeling’ or ‘I am entering the cessation of perception and feeling’ or ‘I have entered the cessation of perception and feeling.’  
“saññāvedayitanirodhaṁ samāpajjantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ nirujjhanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?  
“But sir, which cease first for a mendicant who is entering the cessation of perception and feeling: physical, verbal, or mental processes?”  
“Saññāvedayitanirodhaṁ samāpajjantassa kho, gahapati, bhikkhuno vacīsaṅkhāro paṭhamaṁ nirujjhati, tato kāyasaṅkhāro, tato cittasaṅkhāro”ti.  
“Verbal processes cease first, then physical, then mental.”  
“yvāyaṁ, bhante, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, imesaṁ kiṁ nānākaraṇan”ti?  
“What’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling?”  
Yo ca khvāyaṁ, gahapati, bhikkhu saññāvedayitanirodhaṁ samāpanno, tassapi kāyasaṅkhāro niruddho paṭippassaddho, vacīsaṅkhāro niruddho paṭippassaddho, cittasaṅkhāro niruddho paṭippassaddho, āyu aparikkhīṇo, usmā avūpasantā, indriyāni vippasannāni.  
When a mendicant has attained the cessation of perception and feeling, their physical, verbal, and mental processes have ceased and stilled. But their vitality is not spent; their warmth is not dissipated; and their faculties are very clear.  
Yvāyaṁ, gahapati, mato kālaṅkato, yo cāyaṁ bhikkhu saññāvedayitanirodhaṁ samāpanno, idaṁ nesaṁ nānākaraṇan”ti.  
That’s the difference between someone who has passed away and a mendicant who has attained the cessation of perception and feeling.”  
“kathaṁ pana, bhante, saññāvedayitanirodhasamāpattiyā vuṭṭhānaṁ hotī”ti?  
“But sir, how does someone emerge from the cessation of perception and feeling?”  
“Na kho, gahapati, saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa bhikkhuno evaṁ hoti:  
“A mendicant who is emerging from such an attainment does not think:  
‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahissan’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhahāmī’ti vā ‘ahaṁ saññāvedayitanirodhasamāpattiyā vuṭṭhito’ti vā.  
‘I will emerge from the cessation of perception and feeling’ or ‘I am emerging from the cessation of perception and feeling’ or ‘I have emerged from the cessation of perception and feeling.’  
“saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa pana, bhante, bhikkhuno katame dhammā paṭhamaṁ uppajjanti, yadi vā kāyasaṅkhāro, yadi vā vacīsaṅkhāro, yadi vā cittasaṅkhāro”ti?  
“But sir, which arise first for a mendicant who is emerging from the cessation of perception and feeling: physical, verbal, or mental processes?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhahantassa, gahapati, bhikkhuno cittasaṅkhāro paṭhamaṁ uppajjati, tato kāyasaṅkhāro, tato vacīsaṅkhāro”ti.  
“Mental processes arise first, then physical, then verbal.”  
“saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ pana, bhante, bhikkhuṁ kati phassā phusanti”?  
“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, how many kinds of contact do they experience?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitaṁ kho, gahapati, bhikkhuṁ tayo phassā phusanti— 
“They experience three kinds of contact:  
“saññāvedayitanirodhasamāpattiyā vuṭṭhitassa pana, bhante, bhikkhuno kiṁninnaṁ cittaṁ hoti, kiṁpoṇaṁ, kiṁpabbhāran”ti?  
“But sir, when a mendicant has emerged from the attainment of the cessation of perception and feeling, what does their mind slant, slope, and incline to?”  
“Saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, gahapati, bhikkhuno vivekaninnaṁ cittaṁ hoti vivekapoṇaṁ vivekapabbhāran”ti.  
“Their mind slants, slopes, and inclines to seclusion.”  
“saññāvedayitanirodhasamāpattiyā pana, bhante, kati dhammā bahūpakārā”ti?  
“But sir, how many things are helpful for attaining the cessation of perception and feeling?”  
Saññāvedayitanirodhasamāpattiyā kho, gahapati, dve dhammā bahūpakārā— 
Two things are helpful for attaining the cessation of perception and feeling:  

Idha, bhikkhave, bhikkhu saddhindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   A mendicant develops the faculty of faith, which relies on seclusion, fading away, and cessation, and ripens as letting go. …  
Idha, bhikkhave, bhikkhu paññindriyaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….  
wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …  
Idha, bhikkhave, bhikkhu paññābalaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….  
wisdom, which relies on seclusion, fading away, and cessation, and ripens as letting go. …  
upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Ayaṁ vuccati, bhikkhave, asaṅkhatagāmimaggo …pe….  
equanimity, which relies on seclusion, fading away, and cessation, and ripens as letting go. …  
Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
A mendicant develops right view …  
Idha, bhikkhave, bhikkhu sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go.  

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.” 

“Rūpaṁ kho, āvuso, ajānato apassato yathābhūtaṁ, rūpasamudayaṁ ajānato apassato yathābhūtaṁ, rūpanirodhaṁ ajānato apassato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti;   “Reverend, not truly knowing and seeing form, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or  
viññāṇaṁ ajānato apassato yathābhūtaṁ, viññāṇasamudayaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti;  
consciousness, its origin, its cessation, and the practice that leads to its cessation, one thinks ‘a realized one still exists after death’ or  
Rūpañca kho, āvuso, jānato passato yathābhūtaṁ, rūpasamudayaṁ jānato passato yathābhūtaṁ, rūpanirodhaṁ jānato passato yathābhūtaṁ, rūpanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
Truly knowing and seeing form …  
viññāṇaṁ jānato passato yathābhūtaṁ, viññāṇasamudayaṁ jānato passato yathābhūtaṁ, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, viññāṇanirodhagāminiṁ paṭipadaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti;  
consciousness, its origin, its cessation, and the practice that leads to its cessation, one doesn’t think ‘a realized one still exists after death’ or  

“Rūpārāmassa kho, āvuso, rūparatassa rūpasammuditassa rūpanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti;   “Reverend, if you like, love, and enjoy form, and don’t truly see the cessation of form, you think ‘a realized one still exists after death’ or  
Vedanārāmassa kho, āvuso, vedanāratassa vedanāsammuditassa, vedanānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  
If you like, love, and enjoy feeling …  
viññāṇārāmassa kho, āvuso, viññāṇaratassa viññāṇasammuditassa viññāṇanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  
consciousness, and don’t truly see the cessation of consciousness, you think ‘a realized one still exists after death’ …  
Na rūpārāmassa kho, āvuso, na rūparatassa na rūpasammuditassa, rūpanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
If you don’t like, love, and enjoy form …  
na viññāṇārāmassa kho, āvuso, na viññāṇaratassa na viññāṇasammuditassa, viññāṇanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
consciousness, and you truly see the cessation of consciousness, you don’t think ‘a realized one still exists after death’ …  
Bhavārāmassa kho, āvuso, bhavaratassa bhavasammuditassa, bhavanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  
If you like, love, and enjoy existence, and don’t truly see the cessation of continued existence, you think ‘a realized one still exists after death’ …  
Na bhavārāmassa kho, āvuso, na bhavaratassa na bhavasammuditassa, bhavanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
If you don’t like, love, and enjoy existence, and you truly see the cessation of continued existence, you don’t think ‘a realized one still exists after death’ …  
Upādānārāmassa kho, āvuso, upādānaratassa upādānasammuditassa, upādānanirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  
If you like, love, and enjoy grasping, and don’t truly see the cessation of grasping, you think ‘a realized one still exists after death’ …  
Na upādānārāmassa kho, āvuso, na upādānaratassa na upādānasammuditassa, upādānanirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
If you don’t like, love, and enjoy grasping, and you truly see the cessation of grasping, you don’t think ‘a realized one still exists after death’ …  
Taṇhārāmassa kho, āvuso, taṇhāratassa taṇhāsammuditassa, taṇhānirodhaṁ ajānato apassato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa hoti …pe…  
If you like, love, and enjoy craving, and don’t truly see the cessation of craving, you think ‘a realized one still exists after death’ …  
Na taṇhārāmassa kho, āvuso, na taṇhāratassa na taṇhāsammuditassa, taṇhānirodhaṁ jānato passato yathābhūtaṁ, ‘hoti tathāgato paraṁ maraṇā’tipissa na hoti …pe…  
If you don’t like, love, and enjoy craving, and you truly see the cessation of craving, you don’t think ‘a realized one still exists after death’ …  

Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ;   It’s when a mendicant develops right view, which relies on seclusion, fading away, and cessation, and ripens as letting go.  
sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.  
right immersion, which relies on seclusion, fading away, and cessation, and ripens as letting go.  

Idha, sāriputta, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

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.  

Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.  

Idha, bhikkhave, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ …pe… sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.   It’s when a mendicant develops right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion, which rely on seclusion, fading away, and cessation, and ripen as letting go.