Theravadan

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From: Pali, Bhikkhu Sujato , Ṭhānissaro Bhikkhu

Aṅguttara Nikāya 3.61 Numbered Discourses 3.61Numbered Discourses 3.61

7. Mahāvagga 7. The Great Chapter 7. The Great Chapter

Titthāyatanasutta Sectarians Sectarian Tenets

“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. “Monks, there are these three sectarian guilds that—when cross-examined, pressed for reasons, & rebuked by wise people—even though they may explain otherwise, remain stuck in (a doctrine of) inaction. “Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.

Katamāni tīṇi? Which three? What three?

Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “There are contemplatives & brahmans who hold this teaching, hold this view: There are some ascetics and brahmins who have this doctrine and view:

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti. ‘Whatever a person experiences—pleasant, painful, or neither pleasant nor painful—is all caused by what was done in the past.’ ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’

Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: There are contemplatives & brahmans who hold this teaching, hold this view: There are some ascetics and brahmins who have this doctrine and view:

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti. ‘Whatever a person experiences—pleasant, painful, or neither pleasant nor painful—is all caused by a supreme being’s act of creation.’ ‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti. ‘Whatever a person experiences—pleasant, painful, or neither pleasant nor painful—is all without cause & without condition.’ ‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’

Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino: “Having approached the contemplatives & brahmans who hold that… Regarding this, I went up to the ascetics and brahmins whose view is that

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Whatever a person experiences… is all caused by what was done in the past,’ I said to them: everything an individual person experiences is because of past deeds, and I said to them:

‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino: ‘Is it true that you hold that… whatever a person experiences… is all caused by what was done in the past?’ ‘Is it really true that this is the venerables’ view?’

“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti?

Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Thus asked by me, they admitted, ‘Yes.’ And they answered, ‘Yes’.

Tyāhaṁ evaṁ vadāmi: Then I said to them, I said to them:

‘tenahāyasmanto pāṇātipātino bhavissanti pubbekatahetu, adinnādāyino bhavissanti pubbekatahetu, abrahmacārino bhavissanti pubbekatahetu, musāvādino bhavissanti pubbekatahetu, pisuṇavācā bhavissanti pubbekatahetu, pharusavācā bhavissanti pubbekatahetu, samphappalāpino bhavissanti pubbekatahetu, abhijjhāluno bhavissanti pubbekatahetu, byāpannacittā bhavissanti pubbekatahetu, micchādiṭṭhikā bhavissanti pubbekatahetu’. ‘Then in that case, a person is a killer of living beings because of what was done in the past. A person is a thief… uncelibate… a liar… a divisive speaker… a harsh speaker… an idle chatterer… greedy… malicious… a holder of wrong views because of what was done in the past.’ ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’

Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. When one falls back on what was done in the past as being essential, monks, there is no desire, no effort (at the thought), ‘This should be done. This shouldn’t be done.’ Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.

Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo. When one can’t pin down as a truth or reality what should & shouldn’t be done, one dwells bewildered & unprotected. One cannot righteously refer to oneself as a contemplative. Not finding as a genuine fact that there are things that should and should not be done, they’re unmindful and careless, and can’t rightly be called ascetics.

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti. This was my first righteous refutation of those contemplatives & brahmans who hold to such teachings, such views. This is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view.

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Whatever a person experiences… is all caused by a supreme being’s act of creation,’ I said to them: everything that an individual person experiences is because of God Almighty’s creation, and I said to them:

‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—‘Is it true that you hold that… whatever a person experiences… is all caused by a supreme being’s act of creation?’ ‘Is it really true that this is the venerables’ view?’

yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti?

Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Thus asked by me, they admitted, ‘Yes.’ And they answered, ‘Yes’.

Tyāhaṁ evaṁ vadāmi: Then I said to them, I said to them:

‘tenahāyasmanto pāṇātipātino bhavissanti issaranimmānahetu, adinnādāyino bhavissanti issaranimmānahetu, abrahmacārino bhavissanti issaranimmānahetu, musāvādino bhavissanti issaranimmānahetu, pisuṇavācā bhavissanti issaranimmānahetu, pharusavācā bhavissanti issaranimmānahetu, samphappalāpino bhavissanti issaranimmānahetu, abhijjhāluno bhavissanti issaranimmānahetu, byāpannacittā bhavissanti issaranimmānahetu, micchādiṭṭhikā bhavissanti issaranimmānahetu’. ‘Then in that case, a person is a killer of living beings because of a supreme being’s act of creation. A person is a thief… uncelibate… a liar… a divisive speaker… a harsh speaker… an idle chatterer… greedy… malicious… a holder of wrong views because of a supreme being’s act of creation.’ ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of God Almighty’s creation.’

Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. When one falls back on a supreme being’s act of creation as being essential, monks, there is no desire, no effort (at the thought), ‘This should be done. This shouldn’t be done.’ Those who believe that God Almighty’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti. This was my second righteous refutation of those contemplatives & brahmans who hold to such teachings, such views. This is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view.

‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi: ‘Whatever a person experiences… is all without cause, without condition,’ I said to them: everything that an individual person experiences has no cause or reason, and I said to them:

‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—‘Is it true that you hold that… whatever a person experiences… is all without cause, without condition?’ ‘Is it really true that this is the venerables’ view?’

yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti?

Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti. Thus asked by me, they admitted, ‘Yes.’ And they answered, ‘Yes’.

Tyāhaṁ evaṁ vadāmi: Then I said to them, I said to them:

‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”. ‘Then in that case, a person is a killer of living beings without cause, without condition. A person is a thief… uncelibate… a liar… a divisive speaker… a harsh speaker… an idle chatterer… greedy… malicious… a holder of wrong views without cause, without condition.’ ‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, backbiting, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’

Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti. When one falls back on lack of cause and lack of condition as being essential, monks, there is no desire, no effort (at the thought), ‘This should be done. This shouldn’t be done.’ Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.

Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti. This was my third righteous refutation of those contemplatives & brahmans who hold to such teachings, such views. This is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view.

Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti. “These are the three sectarian guilds that—when cross-examined, pressed for reasons, & rebuked by wise people—even though they may explain otherwise, remain stuck in inaction. These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction.

Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. “But this Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.

Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi? And which Dhamma taught by me is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans? What is the Dhamma that I’ve taught?

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. ‘There are these six properties’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘These are the six elements’: this is the Dhamma I’ve taught …

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. ‘There are these six media of sensory contact’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘These are the six fields of contact’: this is the Dhamma I’ve taught …

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. ‘There are these eighteen explorations for the intellect’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …

Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi. ‘There are these four noble truths’ is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans. ‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. “‘“There are these six properties” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the six elements”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ. Thus was it said. That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ? And in reference to what was it said? but why did I say it?

Chayimā, bhikkhave, dhātuyo—These are the six properties: There are these six elements:

pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu. earth-property, liquid-property, fire-property, wind-property, space-property, consciousness-property. the elements of earth, water, fire, air, space, and consciousness.

Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. ‘“There are these six properties” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the six elements”: this is the Dhamma I’ve taught …’

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Thus was it said. And in reference to this was it said. That’s what I said, and this is why I said it.

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. “‘“There are these six media of sensory contact” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ. Thus was it said. That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ? And in reference to what was it said? but why did I say it?

Chayimāni, bhikkhave, phassāyatanāni—These are the six media of sensory contact: There are these six fields of contact:

cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ. the eye as a medium of sensory contact, the ear as a medium of sensory contact, the nose as a medium of sensory contact, the tongue as a medium of sensory contact, the body as a medium of sensory contact, the intellect as a medium of sensory contact. eye, ear, nose, tongue, body, and mind contact.

Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. ‘“There are these six media of sensory contact” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Thus was it said. And in reference to this was it said. That’s what I said, and this is why I said it.

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. “‘“There are these eighteen explorations for the intellect” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ. Thus was it said. This is what I said,

Kiñcetaṁ paṭicca vuttaṁ? And in reference to what was it said? but why did I say it?

Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati, Seeing a form via the eye, one explores a form that can act as the basis for happiness, one explores a form that can act as the basis for unhappiness, one explores a form that can act as the basis for equanimity. Seeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.

sotena saddaṁ sutvā … Hearing a sound via the ear… Hearing a sound with their ears …

ghānena gandhaṁ ghāyitvā … Smelling an aroma via the nose… Smelling an odor with their nose …

jivhāya rasaṁ sāyitvā … Tasting a flavor via the tongue… Tasting a flavor with their tongue …

kāyena phoṭṭhabbaṁ phusitvā … Touching a tactile sensation via the body… Encountering a touch with their body …

manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati. Cognizing an idea via the intellect, one explores an idea that can act as the basis for happiness, one explores an idea that can act as the basis for unhappiness, one explores an idea that can act as the basis for equanimity. Becoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.

Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. ‘“There are these eighteen explorations for the intellect” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’

Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ. Thus was it said. And in reference to this was it said. That’s what I said, and this is why I said it.

Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. “‘“There are these four noble truths” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the four noble truths”: this is the Dhamma I’ve taught …’

Iti kho panetaṁ vuttaṁ. Thus was it said. That’s what I said,

Kiñcetaṁ paṭicca vuttaṁ? And in reference to what was it said? but why did I say it?

Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti; Sustained by/clinging to the six properties, there is an alighting of an embryo. Supported by the six elements, an embryo is conceived.

okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā. There being an alighting, there is name-&-form. From name-&-form as a requisite condition come the six sense media. From the six sense media as a requisite condition comes contact. From contact as a requisite condition comes feeling. When it is conceived, there are name and form. Name and form are requirements for the six sense fields. The six sense fields are requirements for contact. Contact is a requirement for feeling.

Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi. To one experiencing feeling I declare, ‘This is stress.’ I declare, ‘This is the origination of stress.’ I declare, ‘This is the cessation of stress.’ I declare, ‘This is the path of practice leading to the cessation of stress.’ It’s for one who feels that I declare: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ? “And what is the noble truth of stress? And what is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā. Birth is stress, aging is stress, death is stress; sorrow, lamentation, pain, distress, & despair are stress; association with what is not loved is stress, separation from what is loved is stress, not getting what is wanted is stress. In short, the five clinging-aggregates are stress. Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ. This is called the noble truth of stress. This is called the noble truth of suffering.

Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ? “And what is the noble truth of the origination of stress? And what is the noble truth of the origin of suffering?

Avijjāpaccayā saṅkhārā, From ignorance as a requisite condition come fabrications. Ignorance is a requirement for choices.

saṅkhārapaccayā viññāṇaṁ, From fabrications as a requisite condition comes consciousness. Choices are a requirement for consciousness.

viññāṇapaccayā nāmarūpaṁ, From consciousness as a requisite condition comes name-&-form. Consciousness is a requirement for name and form.

nāmarūpapaccayā saḷāyatanaṁ, From name-&-form as a requisite condition come the six sense media. Name and form are requirements for the six sense fields.

saḷāyatanapaccayā phasso, From the six sense media as a requisite condition comes contact. The six sense fields are requirements for contact.

phassapaccayā vedanā, From contact as a requisite condition comes feeling. Contact is a requirement for feeling.

vedanāpaccayā taṇhā, From feeling as a requisite condition comes craving. Feeling is a requirement for craving.

taṇhāpaccayā upādānaṁ, From craving as a requisite condition comes clinging/sustenance. Craving is a requirement for grasping.

upādānapaccayā bhavo, From clinging/sustenance as a requisite condition comes becoming. Grasping is a requirement for continued existence.

bhavapaccayā jāti, From becoming as a requisite condition comes birth. Continued existence is a requirement for rebirth.

jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti. From birth as a requisite condition, then old age & death, sorrow, lamentation, pain, distress, & despair come into play. Rebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.

Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Such is the origination of this entire mass of stress & suffering. That is how this entire mass of suffering originates.

Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ. This is called the noble truth of the origination of stress. This is called the noble truth of the origin of suffering.

Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ? “And what is the noble truth of the cessation of stress? And what is the noble truth of the cessation of suffering?

Avijjāya tveva asesavirāganirodhā saṅkhāranirodho, From the remainderless fading & cessation of that very ignorance comes the cessation of fabrications. When ignorance fades away and ceases no residue left behind, choices cease.

saṅkhāranirodhā viññāṇanirodho, From the cessation of fabrications comes the cessation of consciousness. When choices cease, consciousness ceases.

viññāṇanirodhā nāmarūpanirodho, From the cessation of consciousness comes the cessation of name-&-form. When consciousness ceases, name and form cease.

nāmarūpanirodhā saḷāyatananirodho, From the cessation of name-&-form comes the cessation of the six sense media. When name and form cease, the six sense fields cease.

saḷāyatananirodhā phassanirodho, From the cessation of the six sense media comes the cessation of contact. When the six sense fields cease, contact ceases.

phassanirodhā vedanānirodho, From the cessation of contact comes the cessation of feeling. When contact ceases, feeling ceases.

vedanānirodhā taṇhānirodho, From the cessation of feeling comes the cessation of craving. When feeling ceases, craving ceases.

taṇhānirodhā upādānanirodho, From the cessation of craving comes the cessation of clinging/sustenance. When craving ceases, grasping ceases.

upādānanirodhā bhavanirodho, From the cessation of clinging/sustenance comes the cessation of becoming. When grasping ceases, continued existence ceases.

bhavanirodhā jātinirodho, From the cessation of becoming comes the cessation of birth. When continued existence ceases, rebirth ceases.

jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti. From the cessation of birth, then old age & death, sorrow, lamentation, pain, distress, & despair all cease. When rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.

Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Such is the cessation of this entire mass of stress & suffering. That is how this entire mass of suffering ceases.

Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ. “This is called the noble truth of the cessation of stress. This is called the noble truth of the cessation of suffering.

Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? “And what is the noble truth of the path of practice leading to the cessation of stress? And what is the noble truth of the practice that leads to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—Just this noble eightfold path: It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

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

‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti. “‘“There are these four noble truths” is a Dhamma taught by me that is unrefuted, undefiled, blameless, not faulted by knowledgeable contemplatives & brahmans’: ‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’

Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti. Thus was it said. And in reference to this was it said.” That’s what I said, and this is why I said it.”

Paṭhamaṁ.

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