6: The Book of the Sixes
VI. The Great Chapter — AN 6.63: Penetrative
- © Translated from the Pali by Bhante Sujato. (More copyright information)
1“Mendicants, I will teach you a penetrative exposition of the teaching. Listen and pay close attention, I will speak.”
“Yes, sir,” they replied. The Buddha said this:
2“Mendicants, what is the penetrative exposition of the teaching?
Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
3Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
4Perceptions should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
5Defilements should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
6Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.
7Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.
8‘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, but why did I say it?
There are these five kinds of sensual stimulation. Sights known by the eye that are likable, desirable, agreeable, pleasant, sensual, and arousing. Sounds known by the ear … Smells known by the nose … Tastes known by the tongue … Touches known by the body that are likable, desirable, agreeable, pleasant, sensual, and arousing. However, these are not sensual pleasures. In the training of the noble one they’re called ‘kinds of sensual stimulation’.
9Greedy intention is a person’s sensual pleasure.
The world’s pretty things aren’t sensual pleasures.
Greedy intention is a person’s sensual pleasure.
The world’s pretty things stay just as they are,
but a wise one removes desire for them.
10And what is the source of sensual pleasures? Contact is their source.
11And what is the diversity of sensual pleasures? The sensual desire for sights, sounds, smells, tastes, and touches are all different. This is called the diversity of sensual pleasures.
12And what is the result of sensual pleasures? When one who desires sensual pleasures creates a corresponding life-form, with the attributes of either good or bad deeds — this is called the result of sensual pleasures.
13And what is the cessation of sensual pleasures? When contact ceases, sensual pleasures cease.
The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
14When 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.
‘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, and this is why I said it.
15‘Feelings 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, but why did I say it?
There are these three feelings: pleasant, painful, and neutral.
16And what is the source of feelings? Contact is their source.
17And what is the diversity of feelings? There are material pleasant feelings, spiritual pleasant feelings, material painful feelings, spiritual painful feelings, material neutral feelings, and spiritual neutral feelings. This is called the diversity of feelings.
18And what is the result of feelings? When one who feels creates a corresponding life-form, with the attributes of either good or bad deeds — this is called the result of feelings.
19And what is the cessation of feelings? When contact ceases, feelings cease.
The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
20When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings.
‘Feelings 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, and this is why I said it.
21‘Perceptions 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, but why did I say it? There are these six perceptions: perceptions of sights, sounds, smells, tastes, touches, and thoughts.
22And what is the source of perceptions? Contact is their source.
23And what is the diversity of perceptions? The perceptions of sights, sounds, smells, tastes, touches, and thoughts are all different. This is called the diversity of perceptions.
24And what is the result of perceptions? Communication is the result of perception, I say. You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ This is called the result of perceptions.
25And what is the cessation of perception? When contact ceases, perception ceases.
The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
26When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception.
‘Perceptions 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, and this is why I said it.
27‘Defilements 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, but why did I say it?
There are these three defilements: the defilements of sensuality, desire to be reborn, and ignorance.
28And what is the source of defilements? Ignorance is the source of defilements.
29And what is the diversity of defilements? There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of defilements.
30And what is the result of defilements? When one who is ignorant creates a corresponding life-form, with the attributes of either good or bad deeds — this is called the result of defilements.
31And what is the cessation of defilements? When ignorance ceases, defilements cease.
The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
32When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements.
‘Defilements 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, and this is why I said it.
33‘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, but why did I say it?
It is intention that I call deeds. For after making a choice one acts by way of body, speech, and mind.
And what is the source of deeds? Contact is their source.
35And what is the diversity of deeds? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. This is called the diversity of deeds.
36And what is the result of deeds? The result of deeds is threefold, I say: in this very life, on rebirth in the next life, or at some later time. This is called the result of deeds.
37And what is the cessation of deeds? When contact ceases, deeds cease.
The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
38When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds.
‘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, and this is why I said it.
39‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, but why did I say it? Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
40And what is the source of suffering? Craving is the source of suffering.
41And what is the diversity of suffering? There is suffering that is severe, mild, slow to fade, and quick to fade. This is called the diversity of suffering.
42And what is the result of suffering? It’s when someone who is overcome and overwhelmed by suffering sorrows and pines and cries, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: ‘Who knows one or two phrases to stop this suffering?’ The result of suffering is either confusion or a search, I say. This is called the result of suffering.
43And what is the cessation of suffering? When craving ceases, suffering ceases.
The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
44When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering.
‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ That’s what I said, and this is why I said it.
45This is the penetrative exposition of the teaching.”
1"Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.
"Evaṁ, bhante"ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
2"Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo?
Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā. (1)
3Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā. (2)
4Saññā, bhikkhave, veditabbā, saññānaṁ nidānasambhavo veditabbo, saññānaṁ vemattatā veditabbā, saññānaṁ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā. (3)
5Āsavā, bhikkhave, veditabbā, āsavānaṁ nidānasambhavo veditabbo, āsavānaṁ vemattatā veditabbā, āsavānaṁ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. (4)
6Kammaṁ, bhikkhave, veditabbaṁ, kammānaṁ nidānasambhavo veditabbo, kammānaṁ vemattatā veditabbā, kammānaṁ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā. (5)
7Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā. (6)
8‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Pañcime, bhikkhave, kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, sotaviññeyyā saddā … ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti –
9Saṅkapparāgo purisassa kāmo,
Nete kāmā yāni citrāni loke;
Saṅkapparāgo purisassa kāmo,
Tiṭṭhanti citrāni tatheva loke;
Athettha dhīrā vinayanti chandanti.
10Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? Phasso, bhikkhave, kāmānaṁ nidānasambhavo.
11Katamā ca, bhikkhave, kāmānaṁ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.
12Katamo ca, bhikkhave, kāmānaṁ vipāko? Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.
13Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho.
Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
14Yato kho, bhikkhave, ariyasāvako evaṁ kāme pajānāti, evaṁ kāmānaṁ nidānasambhavaṁ pajānāti, evaṁ kāmānaṁ vemattataṁ pajānāti, evaṁ kāmānaṁ vipākaṁ pajānāti, evaṁ kāmanirodhaṁ pajānāti, evaṁ kāmanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kāmanirodhaṁ.
Kāmā, bhikkhave, veditabbā … pe … kāmanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (1)
15Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.
16Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? Phasso, bhikkhave, vedanānaṁ nidānasambhavo.
17Katamā ca, bhikkhave, vedanānaṁ vemattatā? Atthi, bhikkhave, sāmisā sukhā vedanā, atthi nirāmisā sukhā vedanā, atthi sāmisā dukkhā vedanā, atthi nirāmisā dukkhā vedanā, atthi sāmisā adukkhamasukhā vedanā, atthi nirāmisā adukkhamasukhā vedanā. Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.
18Katamo ca, bhikkhave, vedanānaṁ vipāko? Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.
19Katamo ca, bhikkhave, vedanānirodho? Phassanirodho, bhikkhave, vedanānirodho.
Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.
20Yato kho, bhikkhave, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanānaṁ nidānasambhavaṁ pajānāti, evaṁ vedanānaṁ vemattataṁ pajānāti, evaṁ vedanānaṁ vipākaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti. So imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti vedanānirodhaṁ.
Vedanā, bhikkhave, veditabbā … pe … vedanānirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (2)
21Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Chayimā, bhikkhave, saññā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.
22Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? Phasso, bhikkhave, saññānaṁ nidānasambhavo.
23Katamā ca, bhikkhave, saññānaṁ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu. Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā.
24Katamo ca, bhikkhave, saññānaṁ vipāko? Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi. Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti. Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.
25Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho.
Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.
26Yato kho, bhikkhave, ariyasāvako evaṁ saññaṁ pajānāti, evaṁ saññānaṁ nidānasambhavaṁ pajānāti, evaṁ saññānaṁ vemattataṁ pajānāti, evaṁ saññānaṁ vipākaṁ pajānāti, evaṁ saññānirodhaṁ pajānāti, evaṁ saññānirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti saññānirodhaṁ.
Saññā, bhikkhave, veditabbā … pe … saññānirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (3)
27Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Tayome, bhikkhave, āsavā – kāmāsavo, bhavāsavo, avijjāsavo.
28Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.
29Katamā ca, bhikkhave, āsavānaṁ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.
30Katamo ca, bhikkhave, āsavānaṁ vipāko? Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.
31Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho.
Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.
32Yato kho, bhikkhave, ariyasāvako evaṁ āsave pajānāti, evaṁ āsavānaṁ nidānasambhavaṁ pajānāti, evaṁ āsavānaṁ vemattataṁ pajānāti, evaṁ āsavānaṁ vipākaṁ pajānāti, evaṁ āsavānaṁ nirodhaṁ pajānāti, evaṁ āsavānaṁ nirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti āsavanirodhaṁ.
Āsavā, bhikkhave, veditabbā … pe … āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (4)
33Kammaṁ, bhikkhave, veditabbaṁ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ?
Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. Cetayitvā kammaṁ karoti – kāyena vācāya manasā.
34Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? Phasso, bhikkhave, kammānaṁ nidānasambhavo.
35Katamā ca, bhikkhave, kammānaṁ vemattatā? Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ. Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.
36Katamo ca, bhikkhave, kammānaṁ vipāko? Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi – diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.
37Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho.
Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.
38Yato kho, bhikkhave, ariyasāvako evaṁ kammaṁ pajānāti, evaṁ kammānaṁ nidānasambhavaṁ pajānāti, evaṁ kammānaṁ vemattataṁ pajānāti, evaṁ kammānaṁ vipākaṁ pajānāti, evaṁ kammanirodhaṁ pajānāti, evaṁ kammanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti kammanirodhaṁ.
Kammaṁ, bhikkhave, veditabbaṁ … pe … kammanirodhagāminī paṭipadā veditabbāti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (5)
39Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ?
Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.
40Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo.
41Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.
42Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati: ‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti? Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā. Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.
43Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho.
Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ – sammādiṭṭhi … pe … sammāsamādhi.
44Yato kho, bhikkhave, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhassa nidānasambhavaṁ pajānāti, evaṁ dukkhassa vemattataṁ pajānāti, evaṁ dukkhassa vipākaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so imaṁ nibbedhikaṁ brahmacariyaṁ pajānāti dukkhanirodhaṁ.
Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ. (6)
45Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo"ti.
Navamaṁ.