AN · an3.61
The Grounds of the Sectarians
0.1Aṅguttara Nikāya 3.61
The Numerical Discourses 3.61
0.27. Mahāvagga
7. The Great Chapter
0.3Titthāyatanasutta
The Grounds of the Sectarians
1.1“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
"There are these three grounds of the sectarians, bhikkhus, which, when examined, pressed, and cross-questioned by the wise, ultimately come to rest on non-doing.
1.2Katamāni tīṇi?
Which three?
1.3Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are, bhikkhus, some ascetics and brahmins who hold this view and doctrine:
1.4‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.
'Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is due to what was done in the past.'
1.5Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are, bhikkhus, some ascetics and brahmins who hold this view and doctrine:
1.6‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.
'Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is due to creation by a supreme being.'
1.7Santi, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There are, bhikkhus, some ascetics and brahmins who hold this view and doctrine:
1.8‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.
'Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is without cause or condition.'
2.1Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There, bhikkhus, those ascetics and brahmins who hold this view and doctrine:
2.2‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
'Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is due to what was done in the past' — I approach them and say:
2.3‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:
'Is it true, venerable ones, that you hold this view and doctrine:
2.4“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti?
"Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is due to what was done in the past"?'
2.5Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
And when questioned by me in this way, they affirm: 'Yes.'
2.6Tyāhaṁ evaṁ vadāmi:
Then I say to them:
2.7‘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, venerable ones, those who take life do so because of what was done in the past; those who take what is not given do so because of what was done in the past; those who engage in sexual misconduct do so because of what was done in the past; those who speak falsely do so because of what was done in the past; those who speak divisively do so because of what was done in the past; those who speak harshly do so because of what was done in the past; those who speak idly do so because of what was done in the past; those who are covetous are so because of what was done in the past; those with ill will in mind are so because of what was done in the past; those with wrong view are so because of what was done in the past.'
3.1Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.
But, bhikkhus, for those who fall back on what was done in the past as their essence, there is no desire or effort, no sense of 'this should be done' or 'this should not be done.'
3.2Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.
When what should and should not be done cannot be found to be truly and reliably established, those who dwell with sati muddled and unguarded have no legitimate personal claim to the title of ascetic.
3.3Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.
This, bhikkhus, is my first legitimate refutation of those ascetics and brahmins who hold this view and doctrine.
4.1Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There, bhikkhus, those ascetics and brahmins who hold this view and doctrine:
4.2‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
'Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is due to creation by a supreme being' — I approach them and say:
4.3‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—
'Is it true, venerable ones, that you hold this view and doctrine —
4.4yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti?
that whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is due to creation by a supreme being?'
4.5Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
And when questioned by me in this way, they affirm: 'Yes.'
4.6Tyāhaṁ evaṁ vadāmi:
Then I say to them:
4.7‘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, venerable ones, those who take life do so because of creation by a supreme being; those who take what is not given do so because of creation by a supreme being; those who engage in sexual misconduct do so because of creation by a supreme being; those who speak falsely do so because of creation by a supreme being; those who speak divisively do so because of creation by a supreme being; those who speak harshly do so because of creation by a supreme being; those who speak idly do so because of creation by a supreme being; those who are covetous are so because of creation by a supreme being; those with ill will in mind are so because of creation by a supreme being; those with wrong view are so because of creation by a supreme being.'
5.1Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.
But, bhikkhus, for those who fall back on creation by a supreme being as their essence, there is no desire or effort, no sense of 'this should be done' or 'this should not be done.'
5.2Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.
When what should and should not be done cannot be found to be truly and reliably established, those who dwell with sati muddled and unguarded have no legitimate personal claim to the title of ascetic.
5.3Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.
This, bhikkhus, is my second legitimate refutation of those ascetics and brahmins who hold this view and doctrine.
6.1Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:
There, bhikkhus, those ascetics and brahmins who hold this view and doctrine:
6.2‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:
'Whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is without cause or condition' — I approach them and say:
6.3‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—
'Is it true, venerable ones, that you hold this view and doctrine —
6.4yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti?
that whatever a person experiences — sukha or dukkha or neither-sukha-nor-dukkha — all that is without cause or condition?'
6.5Te ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.
And when questioned by me in this way, they affirm: 'Yes.'
6.6Tyāhaṁ evaṁ vadāmi:
Then I say to them:
6.7‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
'Then, venerable ones, those who take life do so without cause or condition … those with wrong view are so without cause or condition.'
7.1Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.
But, bhikkhus, for those who fall back on there being no cause or condition as their essence, there is no desire or effort, no sense of 'this should be done' or 'this should not be done.'
7.2Iti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.
When what should and should not be done cannot be found to be truly and reliably established, those who dwell with sati muddled and unguarded have no legitimate personal claim to the title of ascetic.
7.3Ayaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.
This, bhikkhus, is my third legitimate refutation of those ascetics and brahmins who hold this view and doctrine.
8.1Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.
These, bhikkhus, are the three grounds of the sectarians which, when examined, pressed, and cross-questioned by the wise, ultimately come to rest on non-doing.
9.1Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
And there is this dhamma, bhikkhus, taught by me, which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
9.2Katamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?
And what is this dhamma, bhikkhus, taught by me, which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins?
9.3Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
'These six elements' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
9.4Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
'These six dimensions [āyatana] of contact' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
9.5Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
'These eighteen mental explorations' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
9.6Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.
'These four noble truths' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
10.1Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These six elements' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
10.2Iti kho panetaṁ vuttaṁ.
So it was said.
10.3Kiñcetaṁ paṭicca vuttaṁ?
With reference to what was it said?
10.4Chayimā, bhikkhave, dhātuyo—
There are these six elements, bhikkhus:
10.5pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.
the earth element, the water element, the fire element, the wind element, the space element, the consciousness [viññāṇa] element.
10.6Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These six elements' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
10.7Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
So what was said was said with reference to this.
11.1Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These six dimensions [āyatana] of contact' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
11.2Iti kho panetaṁ vuttaṁ.
So it was said.
11.3Kiñcetaṁ paṭicca vuttaṁ?
With reference to what was it said?
11.4Chayimāni, bhikkhave, phassāyatanāni—
There are these six dimensions [āyatana] of contact, bhikkhus:
11.5cakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.
the eye as a dimension [āyatana] of contact, the ear as a dimension [āyatana] of contact, the nose as a dimension [āyatana] of contact, the tongue as a dimension [āyatana] of contact, the body as a dimension [āyatana] of contact, the mind as a dimension [āyatana] of contact.
11.6Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These six dimensions [āyatana] of contact' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
11.7Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
So what was said was said with reference to this.
12.1Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These eighteen mental explorations' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
12.2Iti kho panetaṁ vuttaṁ.
So it was said.
12.3Kiñcetaṁ paṭicca vuttaṁ?
With reference to what was it said?
12.4Cakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,
Having seen a form with the eye, one explores a form that can be a basis for joy, one explores a form that can be a basis for grief, one explores a form that can be a basis for equanimity [upekkhā];
12.5sotena saddaṁ sutvā …
having heard a sound with the ear …
12.6ghānena gandhaṁ ghāyitvā …
having smelled a scent with the nose …
12.7jivhāya rasaṁ sāyitvā …
having tasted a flavor with the tongue …
12.8kāyena phoṭṭhabbaṁ phusitvā …
having touched a tangible with the body …
12.9manasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.
having cognized a dhamma with the mind, one explores a dhamma that can be a basis for joy, one explores a dhamma that can be a basis for grief, one explores a dhamma that can be a basis for equanimity [upekkhā].
12.10Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These eighteen mental explorations' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
12.11Iti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.
So what was said was said with reference to this.
13.1Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These four noble truths' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
13.2Iti kho panetaṁ vuttaṁ.
So it was said.
13.3Kiñcetaṁ paṭicca vuttaṁ?
With reference to what was it said?
13.4Channaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti;
Dependent upon the six elements, bhikkhus, there is descent into the womb;
13.5okkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.
with descent there is nāmarūpa; with nāmarūpa as condition, the saḷāyatana; with the saḷāyatana as condition, contact; with contact as condition, vedanā.
13.6Vediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.
For one who experiences vedanā, bhikkhus, I designate: 'this is dukkha,' 'this is the origin of dukkha,' 'this is the cessation of dukkha,' 'this is the path leading to the cessation of dukkha.'
14.1Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?
And what, bhikkhus, is the noble truth of dukkha?
14.2Jātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.
Birth is dukkha, aging is dukkha, (…) death is dukkha, sorrow, lamentation, pain, grief, and despair are dukkha, association with what is disliked is dukkha, separation from what is liked is dukkha, not getting what one wants is dukkha. In brief, the five aggregates subject to clinging [upādāna] are dukkha.
14.3Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.
This, bhikkhus, is called the noble truth of dukkha.
15.1Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?
And what, bhikkhus, is the noble truth of the origin of dukkha?
15.2Avijjāpaccayā saṅkhārā,
With blindness [avijjā] as condition, saṅkhāras;
15.3saṅkhārapaccayā viññāṇaṁ,
with saṅkhāras as condition, consciousness [viññāṇa];
15.4viññāṇapaccayā nāmarūpaṁ,
with consciousness [viññāṇa] as condition, nāmarūpa;
15.5nāmarūpapaccayā saḷāyatanaṁ,
with nāmarūpa as condition, the saḷāyatana;
15.6saḷāyatanapaccayā phasso,
with the saḷāyatana as condition, contact;
15.7phassapaccayā vedanā,
with contact as condition, vedanā;
15.8vedanāpaccayā taṇhā,
with vedanā as condition, taṇhā;
15.9taṇhāpaccayā upādānaṁ,
with taṇhā as condition, clinging [upādāna];
15.10upādānapaccayā bhavo,
with clinging [upādāna] as condition, bhava;
15.11bhavapaccayā jāti,
with bhava as condition, birth;
15.12jātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.
with birth as condition, aging-and-death, sorrow, lamentation, pain, grief, and despair arise.
15.13Evametassa kevalassa dukkhakkhandhassa samudayo hoti.
Such is the origin of this whole mass of dukkha.
15.14Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.
This, bhikkhus, is called the noble truth of the origin of dukkha.
16.1Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?
And what, bhikkhus, is the noble truth of the cessation of dukkha?
16.2Avijjāya tveva asesavirāganirodhā saṅkhāranirodho,
With the remainderless fading away and cessation of blindness [avijjā], the cessation of saṅkhāras;
16.3saṅkhāranirodhā viññāṇanirodho,
with the cessation of saṅkhāras, the cessation of consciousness [viññāṇa];
16.4viññāṇanirodhā nāmarūpanirodho,
with the cessation of consciousness [viññāṇa], the cessation of nāmarūpa;
16.5nāmarūpanirodhā saḷāyatananirodho,
with the cessation of nāmarūpa, the cessation of the saḷāyatana;
16.6saḷāyatananirodhā phassanirodho,
with the cessation of the saḷāyatana, the cessation of contact;
16.7phassanirodhā vedanānirodho,
with the cessation of contact, the cessation of vedanā;
16.8vedanānirodhā taṇhānirodho,
with the cessation of vedanā, the cessation of taṇhā;
16.9taṇhānirodhā upādānanirodho,
with the cessation of taṇhā, the cessation of clinging [upādāna];
16.10upādānanirodhā bhavanirodho,
with the cessation of clinging [upādāna], the cessation of bhava;
16.11bhavanirodhā jātinirodho,
with the cessation of bhava, the cessation of birth;
16.12jātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.
with the cessation of birth, aging-and-death, sorrow, lamentation, pain, grief, and despair cease.
16.13Evametassa kevalassa dukkhakkhandhassa nirodho hoti.
Such is the cessation of this whole mass of dukkha.
16.14Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.
This, bhikkhus, is called the noble truth of the cessation of dukkha.
17.1Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
And what, bhikkhus, is the noble truth of the path leading to the cessation of dukkha?
17.2Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is this noble eightfold path, namely:
17.3sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right intention, right speech, right action, right livelihood, right effort, right sati, right samādhi.
17.4Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
This, bhikkhus, is called the noble truth of the path leading to the cessation of dukkha.
17.5‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.
'These four noble truths' — this, bhikkhus, is a dhamma taught by me which is irrefutable, undefiled, beyond reproach, not rejected by wise ascetics and brahmins.
17.6Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.
So what was said was said with reference to this."
17.7Paṭhamaṁ.
The first.