“Mendicants, I will teach you a penetrative exposition of the teaching. “Nibbedhikapariyāyaṁ vo, bhikkhave, dhammapariyāyaṁ desessāmi. Listen and apply your mind well, I will speak.” Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Yes, sir,” they replied. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

“Mendicants, what is the penetrative exposition of the teaching? “Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.

Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known. Vedanā, bhikkhave, veditabbā, vedanānaṁ nidānasambhavo veditabbo, vedanānaṁ vemattatā veditabbā, vedanānaṁ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.

Perceptions 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.

Defilements 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.

Deeds 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.

Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known. Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbā.

‘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, ‘Kāmā, bhikkhave, veditabbā, kāmānaṁ nidānasambhavo veditabbo, kāmānaṁ vemattatā veditabbā, kāmānaṁ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṁ vuttaṁ. but why did I say it? Kiñcetaṁ paṭicca vuttaṁ? There are these five kinds of sensual stimulation. Pañcime, bhikkhave, kāmaguṇā—Sights known by the eye, which are likable, desirable, agreeable, pleasant, sensual, and arousing. cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā, Sounds known by the ear … sotaviññeyyā saddā … Smells known by the nose … ghānaviññeyyā gandhā … Tastes known by the tongue … jivhāviññeyyā rasā … Touches known by the body, which are likable, desirable, agreeable, pleasant, sensual, and arousing. kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṁhitā rajanīyā. However, these are not sensual pleasures. In the training of the Noble One they’re called ‘kinds of sensual stimulation’. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti—

Greedy intention is a person’s sensual pleasure. Saṅkapparāgo purisassa kāmo, The world’s pretty things aren’t sensual pleasures. Nete kāmā yāni citrāni loke; Greedy intention is a person’s sensual pleasure. Saṅkapparāgo purisassa kāmo, The world’s pretty things stay just as they are, Tiṭṭhanti citrāni tatheva loke; but the attentive remove desire for them. Athettha dhīrā vinayanti chandanti.

And what is the source of sensual pleasures? Katamo ca, bhikkhave, kāmānaṁ nidānasambhavo? Contact is their source. Phasso, bhikkhave, kāmānaṁ nidānasambhavo.

And what is the diversity of sensual pleasures? Katamā ca, bhikkhave, kāmānaṁ vemattatā? The sensual desire for sights, sounds, smells, tastes, and touches are all different. Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. This is called the diversity of sensual pleasures. Ayaṁ vuccati, bhikkhave, kāmānaṁ vemattatā.

And what is the result of sensual pleasures? Katamo ca, bhikkhave, kāmānaṁ vipāko? When one who desires sensual pleasures generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of sensual pleasures. Yaṁ kho, bhikkhave, kāmayamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, kāmānaṁ vipāko.

And what is the cessation of sensual pleasures? Katamo ca, bhikkhave, kāmanirodho? When contact ceases, sensual pleasures cease. Phassanirodho, bhikkhave, kāmanirodho. The practice that leads to the cessation of sensual pleasures is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

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. 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. ‘Sensual pleasures should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ Kāmā, bhikkhave, veditabbā …pe… kāmanirodhagāminī paṭipadā veditabbāti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? There are these three feelings: Tisso imā, bhikkhave, vedanā—pleasant, painful, and neutral. sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

And what is the source of feelings? Katamo ca, bhikkhave, vedanānaṁ nidānasambhavo? Contact is their source. Phasso, bhikkhave, vedanānaṁ nidānasambhavo.

And what is the diversity of feelings? Katamā ca, bhikkhave, vedanānaṁ vemattatā? There are pleasant feelings of the flesh, pleasant feelings not of the flesh, painful feelings of the flesh, painful feelings not of the flesh, neutral feelings of the flesh, and neutral feelings not of the flesh. 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. This is called the disparity of feelings. Ayaṁ vuccati, bhikkhave, vedanānaṁ vemattatā.

And what is the result of feelings? Katamo ca, bhikkhave, vedanānaṁ vipāko? When one who feels generates a corresponding incarnation, partaking of either good or bad deeds—Yaṁ kho, bhikkhave, vediyamāno tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, this is called the result of feelings. ayaṁ vuccati, bhikkhave, vedanānaṁ vipāko.

And what is the cessation of feelings? Katamo ca, bhikkhave, vedanānirodho? When contact ceases, feelings cease. Phassanirodho, bhikkhave, vedanānirodho. The practice that leads to the cessation of feelings is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.

When a noble disciple understands feelings in this way … they understand that this penetrative spiritual life is the cessation of feelings. 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. ‘Feelings should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ Vedanā, bhikkhave, veditabbā …pe… vedanānirodhagāminī paṭipadā veditabbāti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Perceptions 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, That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? There are these six perceptions: Chayimā, bhikkhave, saññā—perceptions of sights, sounds, smells, tastes, touches, and ideas. rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

And what is the source of perceptions? Katamo ca, bhikkhave, saññānaṁ nidānasambhavo? Contact is their source. Phasso, bhikkhave, saññānaṁ nidānasambhavo.

And what is the diversity of perceptions? Katamā ca, bhikkhave, saññānaṁ vemattatā? The perceptions of sights, sounds, smells, tastes, touches, and ideas are all different. Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu. This is called the diversity of perceptions. Ayaṁ vuccati, bhikkhave, saññānaṁ vemattatā.

And what is the result of perceptions? Katamo ca, bhikkhave, saññānaṁ vipāko? Communication is the result of perception, I say. Vohāravepakkaṁ, bhikkhave, saññaṁ vadāmi. You communicate something in whatever manner you perceive it, saying ‘That’s what I perceived.’ Yathā yathā naṁ sañjānāti tathā tathā voharati, evaṁ saññī ahosinti. This is called the result of perceptions. Ayaṁ vuccati, bhikkhave, saññānaṁ vipāko.

And what is the cessation of perception? Katamo ca, bhikkhave, saññānirodho? When contact ceases, perception ceases. Phassanirodho, bhikkhave, saññānirodho. The practice that leads to the cessation of perceptions is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.

When a noble disciple understands perception in this way … they understand that this penetrative spiritual life is the cessation of perception. 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. ‘Perceptions 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. That’s what I said, and this is why I said it. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Defilements 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, That’s what I said, but why did I say it? iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? There are these three defilements: Tayome, bhikkhave, āsavā—the defilements of sensuality, desire to be reborn, and ignorance. kāmāsavo, bhavāsavo, avijjāsavo.

And what is the source of defilements? Katamo ca, bhikkhave, āsavānaṁ nidānasambhavo? Ignorance is the source of defilements. Avijjā, bhikkhave, āsavānaṁ nidānasambhavo.

And what is the disparity of defilements? Katamā ca, bhikkhave, āsavānaṁ vemattatā? There are defilements that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. This is called the disparity of defilements. Ayaṁ vuccati, bhikkhave, āsavānaṁ vemattatā.

And what is the result of defilements? Katamo ca, bhikkhave, āsavānaṁ vipāko? When one who is ignorant generates a corresponding incarnation, partaking of either good or bad deeds—this is called the result of defilements. Yaṁ kho, bhikkhave, avijjāgato tajjaṁ tajjaṁ attabhāvaṁ abhinibbatteti puññabhāgiyaṁ vā apuññabhāgiyaṁ vā, ayaṁ vuccati, bhikkhave, āsavānaṁ vipāko.

And what is the cessation of defilements? Katamo ca, bhikkhave, āsavanirodho? When ignorance ceases, defilements cease. Avijjānirodho, bhikkhave, āsavanirodho. The practice that leads to the cessation of defilements is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.

When a noble disciple understands defilements in this way … they understand that this penetrative spiritual life is the cessation of defilements. 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. ‘Defilements 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. That’s what I said, and this is why I said it. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca 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, Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṁ vuttaṁ. but why did I say it? Kiñcetaṁ paṭicca vuttaṁ? It is intention that I call deeds. Cetanāhaṁ, bhikkhave, kammaṁ vadāmi. For after making a choice one acts Cetayitvā kammaṁ karoti—by way of body, speech, and mind. kāyena vācāya manasā.

And what is the source of deeds? Katamo ca, bhikkhave, kammānaṁ nidānasambhavo? Contact is their source. Phasso, bhikkhave, kammānaṁ nidānasambhavo.

And what is the disparity of deeds? Katamā ca, bhikkhave, kammānaṁ vemattatā? There are deeds that lead to rebirth in hell, the animal realm, the ghost realm, the human world, and the world of the gods. Atthi, bhikkhave, kammaṁ nirayavedanīyaṁ, atthi kammaṁ tiracchānayonivedanīyaṁ, atthi kammaṁ pettivisayavedanīyaṁ, atthi kammaṁ manussalokavedanīyaṁ, atthi kammaṁ devalokavedanīyaṁ. This is called the disparity of deeds. Ayaṁ vuccati, bhikkhave, kammānaṁ vemattatā.

And what is the result of deeds? Katamo ca, bhikkhave, kammānaṁ vipāko? The result of deeds is threefold, I say: Tividhāhaṁ, bhikkhave, kammānaṁ vipākaṁ vadāmi—in this very life, on rebirth in the next life, or at some later time. diṭṭheva dhamme, upapajje vā, apare vā pariyāye. This is called the result of deeds. Ayaṁ vuccati, bhikkhave, kammānaṁ vipāko.

And what is the cessation of deeds? Katamo ca, bhikkhave, kammanirodho? When contact ceases, deeds cease. Phassanirodho, bhikkhave, kammanirodho. The practice that leads to the cessation of deeds is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.

When a noble disciple understands deeds in this way … they understand that this penetrative spiritual life is the cessation of deeds. 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. ‘Deeds should be known. And their source, diversity, result, cessation, and the practice that leads to their cessation should be known.’ Kammaṁ, bhikkhave, veditabbaṁ …pe… kammanirodhagāminī paṭipadā veditabbāti, That’s what I said, and this is why I said it. iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

‘Suffering should be known. And its source, disparity, result, cessation, and the practice that leads to its cessation should be known.’ Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. That’s what I said, but why did I say it? Iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? 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. Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā.

And what is the source of suffering? Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Craving is the source of suffering. Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

And what is the disparity of suffering? Katamā ca, bhikkhave, dukkhassa vemattatā? There is suffering that is severe, mild, slow to fade, and quick to fade. Atthi, bhikkhave, dukkhaṁ adhimattaṁ, atthi parittaṁ, atthi dandhavirāgi, atthi khippavirāgi. This is called the disparity of suffering. Ayaṁ vuccati, bhikkhave, dukkhassa vemattatā.

And what is the result of suffering? Katamo ca, bhikkhave, dukkhassa vipāko? It’s when someone who is overcome and overwhelmed by suffering sorrows and wails and laments, beating their breast and falling into confusion. Or else, overcome by that suffering, they begin an external search, wondering: Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati, yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṁ āpajjati: ‘Who knows one or two phrases to stop this suffering?’ ‘ko ekapadaṁ dvipadaṁ jānāti imassa dukkhassa nirodhāyā’ti? The result of suffering is either confusion or a search, I say. Sammohavepakkaṁ vāhaṁ, bhikkhave, dukkhaṁ vadāmi pariyeṭṭhivepakkaṁ vā. This is called the result of suffering. Ayaṁ vuccati, bhikkhave, dukkhassa vipāko.

And what is the cessation of suffering? Katamo ca, bhikkhave, dukkhanirodho? When craving ceases, suffering ceases. Taṇhānirodho, bhikkhave, dukkhanirodho. The practice that leads to the cessation of suffering is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṁ—right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi …pe… sammāsamādhi.

When a noble disciple understands suffering in this way … they understand that this penetrative spiritual life is the cessation of suffering. 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. ‘Suffering should be known. And its source, diversity, result, cessation, and the practice that leads to its cessation should be known.’ Dukkhaṁ, bhikkhave, veditabbaṁ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. That’s what I said, and this is why I said it. Iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

This is the penetrative exposition of the teaching.” Ayaṁ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo”ti.

Navamaṁ.