{"id":"an3.61","title":"Sectarian Tenets","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"an3.61","title":"Sectarian Tenets","units":[{"id":"an3.61:0","sourceIds":["an3.61:0.1","an3.61:0.2","an3.61:0.3"],"kind":"text","text":{"pi":"Aṅguttara Nikāya 3.61\n7. Mahāvagga\nTitthāyatanasutta","en":"Numbered Discourses 3.61\n7. The Great Chapter\nSectarian Tenets"}},{"id":"an3.61:1","sourceIds":["an3.61:1.1","an3.61:1.2","an3.61:1.3","an3.61:1.4","an3.61:1.5","an3.61:1.6","an3.61:1.7","an3.61:1.8"],"kind":"text","text":{"pi":"“Tīṇimāni, bhikkhave, titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.\nKatamāni tīṇi?\nSanti, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti.\nSanti, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti.\nSanti, bhikkhave, eke samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti.","en":"“Mendicants, these three sectarian tenets—as pursued, pressed, and grilled by the astute—when taken to their conclusion, end with inaction.\nWhat three?\nThere are some ascetics and brahmins who have this doctrine and view:\n‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of past deeds.’\nThere are some ascetics and brahmins who have this doctrine and view:\n‘Everything this individual person experiences—pleasurable, painful, or neutral—is because of God Almighty’s creation.’\nThere are some ascetics and brahmins who have this doctrine and view:\n‘Everything this individual person experiences—pleasurable, painful, or neutral—has no cause or reason.’"}},{"id":"an3.61:2","sourceIds":["an3.61:2.1","an3.61:2.2","an3.61:2.3","an3.61:2.4","an3.61:2.5","an3.61:2.6","an3.61:2.7"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:\n‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino:\n“yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ pubbekatahetū”’ti?\nTe ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.\nTyāhaṁ evaṁ vadāmi:\n‘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’.","en":"Regarding this, I went up to the ascetics and brahmins whose view is that\neverything an individual person experiences is because of past deeds, and I said to them:\n‘Is it really true that this is the venerables’ view?’\nAnd they answered, ‘Yes’.\nI said to them:\n‘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.’"}},{"id":"an3.61:3","sourceIds":["an3.61:3.1","an3.61:3.2","an3.61:3.3"],"kind":"text","text":{"pi":"Pubbekataṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.\nIti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.\nAyaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu paṭhamo sahadhammiko niggaho hoti.","en":"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.\nNot 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.\nThis is my first legitimate refutation of the ascetics and brahmins who have this doctrine and view."}},{"id":"an3.61:4","sourceIds":["an3.61:4.1","an3.61:4.2","an3.61:4.3","an3.61:4.4","an3.61:4.5","an3.61:4.6","an3.61:4.7"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:\n‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—\nyaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ issaranimmānahetū’ti?\nTe ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.\nTyāhaṁ evaṁ vadāmi:\n‘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’.","en":"Regarding this, I went up to the ascetics and brahmins whose view is that\neverything that an individual person experiences is because of God Almighty’s creation, and I said to them:\n‘Is it really true that this is the venerables’ view?’\nAnd they answered, ‘Yes’.\nI said to them:\n‘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.’"}},{"id":"an3.61:5","sourceIds":["an3.61:5.1","an3.61:5.2","an3.61:5.3"],"kind":"text","text":{"pi":"Issaranimmānaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.\nIti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.\nAyaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu dutiyo sahadhammiko niggaho hoti.","en":"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.\nNot 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.\nThis is my second legitimate refutation of the ascetics and brahmins who have this doctrine and view."}},{"id":"an3.61:6","sourceIds":["an3.61:6.1","an3.61:6.2","an3.61:6.3","an3.61:6.4","an3.61:6.5","an3.61:6.6","an3.61:6.7"],"kind":"text","text":{"pi":"Tatra, bhikkhave, ye te samaṇabrāhmaṇā evaṁvādino evaṁdiṭṭhino:\n‘yaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti, tyāhaṁ upasaṅkamitvā evaṁ vadāmi:\n‘saccaṁ kira tumhe āyasmanto evaṁvādino evaṁdiṭṭhino—\nyaṁ kiñcāyaṁ purisapuggalo paṭisaṁvedeti sukhaṁ vā dukkhaṁ vā adukkhamasukhaṁ vā sabbaṁ taṁ ahetuappaccayā’ti?\nTe ca me evaṁ puṭṭhā ‘āmā’ti paṭijānanti.\nTyāhaṁ evaṁ vadāmi:\n‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā …pe… micchādiṭṭhikā bhavissanti ahetuappaccayā’”.","en":"Regarding this, I went up to the ascetics and brahmins whose view is that\neverything that an individual person experiences has no cause or reason, and I said to them:\n‘Is it really true that this is the venerables’ view?’\nAnd they answered, ‘Yes’.\nI said to them:\n‘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.’"}},{"id":"an3.61:7","sourceIds":["an3.61:7.1","an3.61:7.2","an3.61:7.3"],"kind":"text","text":{"pi":"Ahetuappaccayaṁ kho pana, bhikkhave, sārato paccāgacchataṁ na hoti chando vā vāyāmo vā idaṁ vā karaṇīyaṁ idaṁ vā akaraṇīyanti.\nIti karaṇīyākaraṇīye kho pana saccato thetato anupalabbhiyamāne muṭṭhassatīnaṁ anārakkhānaṁ viharataṁ na hoti paccattaṁ sahadhammiko samaṇavādo.\nAyaṁ kho me, bhikkhave, tesu samaṇabrāhmaṇesu evaṁvādīsu evaṁdiṭṭhīsu tatiyo sahadhammiko niggaho hoti.","en":"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.\nNot 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.\nThis is my third legitimate refutation of the ascetics and brahmins who have this doctrine and view."}},{"id":"an3.61:8","sourceIds":["an3.61:8.1"],"kind":"text","text":{"pi":"Imāni kho, bhikkhave, tīṇi titthāyatanāni yāni paṇḍitehi samanuyuñjiyamānāni samanugāhiyamānāni samanubhāsiyamānāni parampi gantvā akiriyāya saṇṭhahanti.","en":"These are the three sectarian tenets—as pursued, pressed, and grilled by the astute—which, when taken to their conclusion, end with inaction."}},{"id":"an3.61:9","sourceIds":["an3.61:9.1","an3.61:9.2","an3.61:9.3","an3.61:9.4","an3.61:9.5","an3.61:9.6"],"kind":"text","text":{"pi":"Ayaṁ kho pana, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.\nKatamo ca, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi?\nImā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.\nImāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.\nIme aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.\nImāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.","en":"But the Dhamma that I’ve taught is irrefutable, uncorrupted, beyond reproach, and not scorned by sensible ascetics and brahmins.\nWhat is the Dhamma that I’ve taught?\n‘These are the six elements’: this is the Dhamma I’ve taught …\n‘These are the six fields of contact’: this is the Dhamma I’ve taught …\n‘These are the eighteen mental preoccupations’: this is the Dhamma I’ve taught …\n‘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."}},{"id":"an3.61:10","sourceIds":["an3.61:10.1","an3.61:10.2","an3.61:10.3","an3.61:10.4","an3.61:10.5","an3.61:10.6","an3.61:10.7"],"kind":"text","text":{"pi":"Imā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti kho panetaṁ vuttaṁ.\nKiñcetaṁ paṭicca vuttaṁ?\nChayimā, bhikkhave, dhātuyo—\npathavīdhātu, āpodhātu, tejodhātu, vāyodhātu, ākāsadhātu, viññāṇadhātu.\nImā cha dhātuyoti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘“These are the six elements”: this is the Dhamma I’ve taught …’\nThat’s what I said,\nbut why did I say it?\nThere are these six elements:\nthe elements of earth, water, fire, air, space, and consciousness.\n‘“These are the six elements”: this is the Dhamma I’ve taught …’\nThat’s what I said, and this is why I said it."}},{"id":"an3.61:11","sourceIds":["an3.61:11.1","an3.61:11.2","an3.61:11.3","an3.61:11.4","an3.61:11.5","an3.61:11.6","an3.61:11.7"],"kind":"text","text":{"pi":"Imāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti kho panetaṁ vuttaṁ.\nKiñcetaṁ paṭicca vuttaṁ?\nChayimāni, bhikkhave, phassāyatanāni—\ncakkhu phassāyatanaṁ, sotaṁ phassāyatanaṁ, ghānaṁ phassāyatanaṁ, jivhā phassāyatanaṁ, kāyo phassāyatanaṁ, mano phassāyatanaṁ.\nImāni cha phassāyatanānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’\nThat’s what I said,\nbut why did I say it?\nThere are these six fields of contact:\neye, ear, nose, tongue, body, and mind contact.\n‘“These are the six fields of contact”: this is the Dhamma I’ve taught …’\nThat’s what I said, and this is why I said it."}},{"id":"an3.61:12","sourceIds":["an3.61:12.1","an3.61:12.2","an3.61:12.3","an3.61:12.4","an3.61:12.5","an3.61:12.6","an3.61:12.7","an3.61:12.8","an3.61:12.9","an3.61:12.10","an3.61:12.11"],"kind":"text","text":{"pi":"Ime aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti kho panetaṁ vuttaṁ.\nKiñcetaṁ paṭicca vuttaṁ?\nCakkhunā rūpaṁ disvā somanassaṭṭhāniyaṁ rūpaṁ upavicarati domanassaṭṭhāniyaṁ rūpaṁ upavicarati upekkhāṭṭhāniyaṁ rūpaṁ upavicarati,\nsotena saddaṁ sutvā …\nghānena gandhaṁ ghāyitvā …\njivhāya rasaṁ sāyitvā …\nkāyena phoṭṭhabbaṁ phusitvā …\nmanasā dhammaṁ viññāya somanassaṭṭhāniyaṁ dhammaṁ upavicarati domanassaṭṭhāniyaṁ dhammaṁ upavicarati upekkhāṭṭhāniyaṁ dhammaṁ upavicarati.\nIme aṭṭhārasa manopavicārāti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti yaṁ taṁ vuttaṁ, idametaṁ paṭicca vuttaṁ.","en":"‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’\nThis is what I said,\nbut why did I say it?\nSeeing a sight with their eyes, one is preoccupied with a sight that’s a basis for happiness or sadness or equanimity.\nHearing a sound with their ears …\nSmelling an odor with their nose …\nTasting a flavor with their tongue …\nEncountering a touch with their body …\nBecoming conscious of an idea with their mind, one is preoccupied with an idea that’s a basis for happiness or sadness or equanimity.\n‘“These are the eighteen mental preoccupations”: this is the Dhamma I’ve taught …’\nThat’s what I said, and this is why I said it."}},{"id":"an3.61:13","sourceIds":["an3.61:13.1","an3.61:13.2","an3.61:13.3","an3.61:13.4","an3.61:13.5","an3.61:13.6"],"kind":"text","text":{"pi":"Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti kho panetaṁ vuttaṁ.\nKiñcetaṁ paṭicca vuttaṁ?\nChannaṁ, bhikkhave, dhātūnaṁ upādāya gabbhassāvakkanti hoti;\nokkantiyā sati nāmarūpaṁ, nāmarūpapaccayā saḷāyatanaṁ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.\nVediyamānassa kho panāhaṁ, bhikkhave, idaṁ dukkhanti paññapemi, ayaṁ dukkhasamudayoti paññapemi, ayaṁ dukkhanirodhoti paññapemi, ayaṁ dukkhanirodhagāminī paṭipadāti paññapemi.","en":"‘“These are the four noble truths”: this is the Dhamma I’ve taught …’\nThat’s what I said,\nbut why did I say it?\nSupported by the six elements, an embryo is conceived.\nWhen 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.\nIt’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’."}},{"id":"an3.61:14","sourceIds":["an3.61:14.1","an3.61:14.2","an3.61:14.3"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?\nJātipi dukkhā, jarāpi dukkhā, (…) maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcupādānakkhandhā dukkhā.\nIdaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.","en":"And what is the noble truth of suffering?\nRebirth 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.\nThis is called the noble truth of suffering."}},{"id":"an3.61:15","sourceIds":["an3.61:15.1","an3.61:15.2","an3.61:15.3","an3.61:15.4","an3.61:15.5","an3.61:15.6","an3.61:15.7","an3.61:15.8","an3.61:15.9","an3.61:15.10","an3.61:15.11","an3.61:15.12","an3.61:15.13","an3.61:15.14"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?\nAvijjāpaccayā saṅkhārā,\nsaṅkhārapaccayā viññāṇaṁ,\nviññāṇapaccayā nāmarūpaṁ,\nnāmarūpapaccayā saḷāyatanaṁ,\nsaḷāyatanapaccayā phasso,\nphassapaccayā vedanā,\nvedanāpaccayā taṇhā,\ntaṇhāpaccayā upādānaṁ,\nupādānapaccayā bhavo,\nbhavapaccayā jāti,\njātipaccayā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā sambhavanti.\nEvametassa kevalassa dukkhakkhandhassa samudayo hoti.\nIdaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.","en":"And what is the noble truth of the origin of suffering?\nIgnorance is a requirement for choices.\nChoices are a requirement for consciousness.\nConsciousness is a requirement for name and form.\nName and form are requirements for the six sense fields.\nThe six sense fields are requirements for contact.\nContact is a requirement for feeling.\nFeeling is a requirement for craving.\nCraving is a requirement for grasping.\nGrasping is a requirement for continued existence.\nContinued existence is a requirement for rebirth.\nRebirth is a requirement for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be.\nThat is how this entire mass of suffering originates.\nThis is called the noble truth of the origin of suffering."}},{"id":"an3.61:16","sourceIds":["an3.61:16.1","an3.61:16.2","an3.61:16.3","an3.61:16.4","an3.61:16.5","an3.61:16.6","an3.61:16.7","an3.61:16.8","an3.61:16.9","an3.61:16.10","an3.61:16.11","an3.61:16.12","an3.61:16.13","an3.61:16.14"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?\nAvijjāya tveva asesavirāganirodhā saṅkhāranirodho,\nsaṅkhāranirodhā viññāṇanirodho,\nviññāṇanirodhā nāmarūpanirodho,\nnāmarūpanirodhā saḷāyatananirodho,\nsaḷāyatananirodhā phassanirodho,\nphassanirodhā vedanānirodho,\nvedanānirodhā taṇhānirodho,\ntaṇhānirodhā upādānanirodho,\nupādānanirodhā bhavanirodho,\nbhavanirodhā jātinirodho,\njātinirodhā jarāmaraṇaṁ sokaparidevadukkhadomanassupāyāsā nirujjhanti.\nEvametassa kevalassa dukkhakkhandhassa nirodho hoti.\nIdaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.","en":"And what is the noble truth of the cessation of suffering?\nWhen ignorance fades away and ceases no residue left behind, choices cease.\nWhen choices cease, consciousness ceases.\nWhen consciousness ceases, name and form cease.\nWhen name and form cease, the six sense fields cease.\nWhen the six sense fields cease, contact ceases.\nWhen contact ceases, feeling ceases.\nWhen feeling ceases, craving ceases.\nWhen craving ceases, grasping ceases.\nWhen grasping ceases, continued existence ceases.\nWhen continued existence ceases, rebirth ceases.\nWhen rebirth ceases, old age and death, sorrow, lamentation, pain, sadness, and distress cease.\nThat is how this entire mass of suffering ceases.\nThis is called the noble truth of the cessation of suffering."}},{"id":"an3.61:17","sourceIds":["an3.61:17.1","an3.61:17.2","an3.61:17.3","an3.61:17.4","an3.61:17.5","an3.61:17.6","an3.61:17.7"],"kind":"text","text":{"pi":"Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?\nAyameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—\nsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.\nIdaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.\n‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.\nIti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.\nPaṭhamaṁ.","en":"And what is the noble truth of the practice that leads to the cessation of suffering?\nIt is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.\nThis is called the noble truth of the practice that leads to the cessation of suffering.\n‘“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.’\nThat’s what I said, and this is why I said it.”"}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/an3.61/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}