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Linked Discourses 12 51 संयुत्त निकाय 12।1 51

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Parivīmaṁsanasutta

Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.

Verse: 1234567891011121314151617181920212223242526272829303132333435363738394041424344454647484950515253545556575859606162636465666768697071727374757677787980818283848586878889909192 · Hide pronunciation

1. 1

   संयुत्तsaṃ·yut·ta निकायni·kā·ya 12।51

   Saṁyutta Nikāya 12.51

   Linked Discourses 12.51

2. 2

   6। दुक्खवग्गduk·kha·vag·ga

   6. Dukkhavagga

   6. Suffering

3. 3

   परिवीमंसनसुत्तpa·ri·vī·maṃ·sa·na·sut·ta

   Parivīmaṁsanasutta

   An Inquiry

4. 4

   एवंe·vaṃ मेme सुतं—su·taṃ

   Evaṁ me sutaṁ—

   So I have heard.

5. 5

   एकंe·kaṃ समयंsa·ma·yaṃ भगवाbha·ga·vā सावत्थियंsā·vat·thi·yaṃ विहरतिvi·ha·ra·ti जेतवनेje·ta·va·ne अनाथपिण्डिकस्सa·nā·tha·piṇ·ḍi·kas·sa आरामे।ā·rā·me

   ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

   At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

6. 6

   तत्रtat·ra खोkho भगवाbha·ga·vā भिक्खूbhik·khū आमन्तेसि:ā·man·te·si

   Tatra kho bhagavā bhikkhū āmantesi:

   There the Buddha addressed the mendicants,

7. 7

   “भिक्खवो”ति।bhik·kha·vo

   “bhikkhavo”ti.

   “Mendicants!”

8. 8

   “भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

   “Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

   “Venerable sir,” they replied.

9. 9

   भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

   Bhagavā etadavoca:

   The Buddha said this:

10. 10

    “कित्तावताkit·tā·va·tā नुnu खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no परिवीमंसेय्यpa·ri·vī·maṃ·sey·ya सब्बसोsab·ba·so सम्माsam·mā दुक्खक्खयाया”ति?duk·khak·kha·yā·yā

    “Kittāvatā nu kho, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁseyya sabbaso sammā dukkhakkhayāyā”ti?

    “Mendicants, when a mendicant is inquiring, how do you define when they are inquiring for the complete ending of suffering?”

11. 11

    “भगवंमूलकाbha·ga·vaṃ·mū·la·kā नो,no भन्ते,bhan·te धम्माdham·mā भगवंनेत्तिकाbha·ga·vaṃ·net·ti·kā भगवंपटिसरणा।bha·ga·vaṃ·pa·ṭi·sa·ra·ṇā साधुsā·dhu वत,va·ta भन्ते,bhan·te भगवन्तंयेवbha·ga·van·taṃ·ye·va पटिभातुpa·ṭi·bhā·tu एतस्सe·tas·sa भासितस्सbhā·si·tas·sa अत्थो।at·tho भगवतोbha·ga·va·to सुत्वाsut·vā भिक्खूbhik·khū धारेस्सन्ती”ति।dhā·res·san·tī

    “Bhagavaṁmūlakā no, bhante, dhammā bhagavaṁnettikā bhagavaṁpaṭisaraṇā. Sādhu vata, bhante, bhagavantaṁyeva paṭibhātu etassa bhāsitassa attho. Bhagavato sutvā bhikkhū dhāressantī”ti.

    “Our teachings are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The mendicants will listen and remember it.”

12. 12

    “तेनte·na हि,hi भिक्खवे,bhik·kha·ve सुणाथ,su·ṇā·tha साधुकंsā·dhu·kaṃ मनसिma·na·si करोथ,ka·ro·tha भासिस्सामी”ति।bhā·sis·sā·mī

    “Tena hi, bhikkhave, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

    “Well then, mendicants, listen and apply your mind well, I will speak.”

13. 13

    “एवं,e·vaṃ भन्ते”तिbhan·te खोkho तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ

    “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

    “Yes, sir,” they replied.

14. 14

    भगवाbha·ga·vā एतदवोच:e·ta·da·vo·ca

    Bhagavā etadavoca:

    The Buddha said this:

15. 15

    “इध,i·dha भिक्खवे,bhik·kha·ve भिक्खुbhik·khu परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no परिवीमंसति:pa·ri·vī·maṃ·sa·ti

    “Idha, bhikkhave, bhikkhu parivīmaṁsamāno parivīmaṁsati:

    “Mendicants, take a mendicant who makes an inquiry:

16. 16

    ‘यंyaṃ खोkho इदंi·daṃ अनेकविधंa·ne·ka·vi·dhaṃ नानप्पकारकंnā·nap·pa·kā·ra·kaṃ दुक्खंduk·khaṃ लोकेlo·ke उप्पज्जतिup·paj·ja·ti जरामरणं;ja·rā·ma·ra·ṇaṃ

    ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ;

    ‘The suffering that arises in the world starting with old age and death takes many and diverse forms.

17. 17

    इदंi·daṃ नुnu खोkho दुक्खंduk·khaṃ किंनिदानंkiṃ·ni·dā·naṃ किंसमुदयंkiṃ·sa·mu·da·yaṃ किंजातिकंkiṃ·jā·ti·kaṃ किंपभवं?kiṃ·pa·bha·vaṃ

    idaṁ nu kho dukkhaṁ kiṁnidānaṁ kiṁsamudayaṁ kiṁjātikaṁ kiṁpabhavaṁ?

    What is the source, origin, birthplace, and inception of this suffering?

18. 18

    किस्मिंkis·miṃ सतिsa·ti जरामरणंja·rā·ma·ra·ṇaṃ होति,ho·ti किस्मिंkis·miṃ असतिa·sa·ti जरामरणंja·rā·ma·ra·ṇaṃ नna होती’ति?ho·tī

    Kismiṁ sati jarāmaraṇaṁ hoti, kismiṁ asati jarāmaraṇaṁ na hotī’ti?

    When what exists do old age and death come to be? When what does not exist do old age and death not come to be?’

19. 19

    सोso परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no एवंe·vaṃ पजानाति:pa·jā·nā·ti

    So parivīmaṁsamāno evaṁ pajānāti:

    While making an inquiry they understand:

20. 20

    ‘यंyaṃ खोkho इदंi·daṃ अनेकविधंa·ne·ka·vi·dhaṃ नानप्पकारकंnā·nap·pa·kā·ra·kaṃ दुक्खंduk·khaṃ लोकेlo·ke उप्पज्जतिup·paj·ja·ti जरामरणं,ja·rā·ma·ra·ṇaṃ इदंi·daṃ खोkho दुक्खंduk·khaṃ जातिनिदानंjā·ti·ni·dā·naṃ जातिसमुदयंjā·ti·sa·mu·da·yaṃ जातिजातिकंjā·ti·jā·ti·kaṃ जातिप्पभवं।jā·tip·pa·bha·vaṃ

    ‘yaṁ kho idaṁ anekavidhaṁ nānappakārakaṁ dukkhaṁ loke uppajjati jarāmaraṇaṁ, idaṁ kho dukkhaṁ jātinidānaṁ jātisamudayaṁ jātijātikaṁ jātippabhavaṁ.

    ‘The suffering that arises in the world starting with old age and death takes many and diverse forms. The source of this suffering is rebirth.

21. 21

    जातियाjā·ti·yā सतिsa·ti जरामरणंja·rā·ma·ra·ṇaṃ होति,ho·ti जातियाjā·ti·yā असतिa·sa·ti जरामरणंja·rā·ma·ra·ṇaṃ नna होती’ति।ho·tī

    Jātiyā sati jarāmaraṇaṁ hoti, jātiyā asati jarāmaraṇaṁ na hotī’ti.

    When rebirth exists, old age and death come to be. When rebirth doesn’t exist, old age and death don’t come to be.’

22. 22

    सोso जरामरणञ्चja·rā·ma·ra·ṇañ·ca पजानाति,pa·jā·nā·ti जरामरणसमुदयञ्चja·rā·ma·ra·ṇa·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti जरामरणनिरोधञ्चja·rā·ma·ra·ṇa·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti याyā चca जरामरणनिरोधसारुप्पगामिनीja·rā·ma·ra·ṇa·ni·ro·dha·sā·rup·pa·gā·mi·nī पटिपदाpa·ṭi·pa·dā तञ्चtañ·ca पजानाति,pa·jā·nā·ti तथाta·thā पटिपन्नोpa·ṭi·pan·no चca होतिho·ti अनुधम्मचारी;a·nu·dham·ma·cā·rī

    So jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, yā ca jarāmaraṇanirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;

    They understand old age and death, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.

23. 23

    अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सब्बसोsab·ba·so सम्माsam·mā दुक्खक्खयायduk·khak·kha·yā·ya पटिपन्नोpa·ṭi·pan·no जरामरणनिरोधाय।ja·rā·ma·ra·ṇa·ni·ro·dhā·ya

    ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jarāmaraṇanirodhāya.

    This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of old age and death.

24. 24

    अथापरंa·thā·pa·raṃ परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no परिवीमंसति:pa·ri·vī·maṃ·sa·ti

    Athāparaṁ parivīmaṁsamāno parivīmaṁsati:

    Then they inquire further:

25. 25

    ‘जातिjā·ti पनायंpa·nā·yaṃ किंनिदानाkiṃ·ni·dā·nā किंसमुदयाkiṃ·sa·mu·da·yā किंजातिकाkiṃ·jā·ti·kā किंपभवा,kiṃ·pa·bha·vā किस्मिंkis·miṃ सतिsa·ti जातिjā·ti होति,ho·ti किस्मिंkis·miṃ असतिa·sa·ti जातिjā·ti नna होती’ति?ho·tī

    ‘jāti panāyaṁ kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā, kismiṁ sati jāti hoti, kismiṁ asati jāti na hotī’ti?

    ‘But what is the source of this rebirth? When what exists does rebirth come to be? And when what does not exist does rebirth not come to be?’

26. 26

    सोso परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no एवंe·vaṃ पजानाति:pa·jā·nā·ti

    So parivīmaṁsamāno evaṁ pajānāti:

    While making an inquiry they understand:

27. 27

    ‘जातिjā·ti भवनिदानाbha·va·ni·dā·nā भवसमुदयाbha·va·sa·mu·da·yā भवजातिकाbha·va·jā·ti·kā भवप्पभवा;bha·vap·pa·bha·vā

    ‘jāti bhavanidānā bhavasamudayā bhavajātikā bhavappabhavā;

    ‘Continued existence is the source of rebirth.

28. 28

    भवेbha·ve सतिsa·ti जातिjā·ti होति,ho·ti भवेbha·ve असतिa·sa·ti जातिjā·ti नna होती’ति।ho·tī

    bhave sati jāti hoti, bhave asati jāti na hotī’ti.

    When continued existence exists, rebirth comes to be. When continued existence does not exist, rebirth doesn’t come to be.’

29. 29

    सोso जातिञ्चjā·tiñ·ca पजानाति,pa·jā·nā·ti जातिसमुदयञ्चjā·ti·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti जातिनिरोधञ्चjā·ti·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti याyā चca जातिनिरोधसारुप्पगामिनीjā·ti·ni·ro·dha·sā·rup·pa·gā·mi·nī पटिपदाpa·ṭi·pa·dā तञ्चtañ·ca पजानाति,pa·jā·nā·ti तथाta·thā पटिपन्नोpa·ṭi·pan·no चca होतिho·ti अनुधम्मचारी;a·nu·dham·ma·cā·rī

    So jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, yā ca jātinirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;

    They understand rebirth, its origin, its cessation, and the fitting practice for its cessation. And they practice in line with that path.

30. 30

    अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सब्बसोsab·ba·so सम्माsam·mā दुक्खक्खयायduk·khak·kha·yā·ya पटिपन्नोpa·ṭi·pan·no जातिनिरोधाय।jā·ti·ni·ro·dhā·ya

    ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno jātinirodhāya.

    This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of rebirth.

31. 31

    अथापरंa·thā·pa·raṃ परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no परिवीमंसति:pa·ri·vī·maṃ·sa·ti

    Athāparaṁ parivīmaṁsamāno parivīmaṁsati:

    Then they inquire further:

32. 32

    ‘भवोbha·vo पनायंpa·nā·yaṃ किंनिदानोkiṃ·ni·dā·no …पे…pe

    ‘bhavo panāyaṁ kiṁnidāno …pe…

    ‘But what is the source of this continued existence? …’ …

33. 33

    उपादानंu·pā·dā·naṃ पनिदंpa·ni·daṃ किंनिदानंkiṃ·ni·dā·naṃ …

    upādānaṁ panidaṁ kiṁnidānaṁ …

    ‘But what is the source of this grasping? …’ …

34. 34

    तण्हाtaṇ·hā पनायंpa·nā·yaṃ किंनिदानाkiṃ·ni·dā·nā …

    taṇhā panāyaṁ kiṁnidānā …

    ‘But what is the source of this craving? …’ …

35. 35

    वेदनाve·da·nā …

    vedanā …

    ‘But what is the source of this feeling? …’ …

36. 36

    फस्सोphas·so …

    phasso …

    ‘But what is the source of this contact? …’ …

37. 37

    सळायतनंsa·ḷā·ya·ta·naṃ पनिदंpa·ni·daṃ किंनिदानंkiṃ·ni·dā·naṃ …

    saḷāyatanaṁ panidaṁ kiṁnidānaṁ …

    ‘But what is the source of these six sense fields? …’ …

38. 38

    नामरूपंnā·ma·rū·paṃ पनिदंpa·ni·daṃ …

    nāmarūpaṁ panidaṁ …

    ‘But what is the source of this name and form? …’ …

39. 39

    विञ्ञाणंviñ·ñā·ṇaṃ पनिदंpa·ni·daṃ …

    viññāṇaṁ panidaṁ …

    ‘But what is the source of this consciousness? …’ …

40. 40

    सङ्खाराsaṅ·khā·rā पनिमेpa·ni·me किंनिदानाkiṃ·ni·dā·nā किंसमुदयाkiṃ·sa·mu·da·yā किंजातिकाkiṃ·jā·ti·kā किंपभवा;kiṃ·pa·bha·vā

    saṅkhārā panime kiṁnidānā kiṁsamudayā kiṁjātikā kiṁpabhavā;

    ‘But what is the source of these choices?

41. 41

    किस्मिंkis·miṃ सतिsa·ti सङ्खाराsaṅ·khā·rā होन्ति,hon·ti किस्मिंkis·miṃ असतिa·sa·ti सङ्खाराsaṅ·khā·rā नna होन्ती’ति?hon·tī

    kismiṁ sati saṅkhārā honti, kismiṁ asati saṅkhārā na hontī’ti?

    When what exists do choices come to be? When what does not exist do choices not come to be?’

42. 42

    सोso परिवीमंसमानोpa·ri·vī·maṃ·sa·mā·no एवंe·vaṃ पजानाति:pa·jā·nā·ti

    So parivīmaṁsamāno evaṁ pajānāti:

    While making an inquiry they understand:

43. 43

    ‘सङ्खाराsaṅ·khā·rā अविज्जानिदानाa·vij·jā·ni·dā·nā अविज्जासमुदयाa·vij·jā·sa·mu·da·yā अविज्जाजातिकाa·vij·jā·jā·ti·kā अविज्जापभवा;a·vij·jā·pa·bha·vā

    ‘saṅkhārā avijjānidānā avijjāsamudayā avijjājātikā avijjāpabhavā;

    ‘Ignorance is the source of choices.

44. 44

    अविज्जायa·vij·jā·ya सतिsa·ti सङ्खाराsaṅ·khā·rā होन्ति,hon·ti अविज्जायa·vij·jā·ya असतिa·sa·ti सङ्खाराsaṅ·khā·rā नna होन्ती’ति।hon·tī

    avijjāya sati saṅkhārā honti, avijjāya asati saṅkhārā na hontī’ti.

    When ignorance exists, choices come to be. When ignorance does not exist, choices don’t come to be.’

45. 45

    सोso सङ्खारेsaṅ·khā·re चca पजानाति,pa·jā·nā·ti सङ्खारसमुदयञ्चsaṅ·khā·ra·sa·mu·da·yañ·ca पजानाति,pa·jā·nā·ti सङ्खारनिरोधञ्चsaṅ·khā·ra·ni·ro·dhañ·ca पजानाति,pa·jā·nā·ti याyā चca सङ्खारनिरोधसारुप्पगामिनीsaṅ·khā·ra·ni·ro·dha·sā·rup·pa·gā·mi·nī पटिपदाpa·ṭi·pa·dā तञ्चtañ·ca पजानाति,pa·jā·nā·ti तथाta·thā पटिपन्नोpa·ṭi·pan·no चca होतिho·ti अनुधम्मचारी;a·nu·dham·ma·cā·rī

    So saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, yā ca saṅkhāranirodhasāruppagāminī paṭipadā tañca pajānāti, tathā paṭipanno ca hoti anudhammacārī;

    They understand choices, their origin, their cessation, and the fitting practice for their cessation. And they practice in line with that path.

46. 46

    अयंa·yaṃ वुच्चति,vuc·ca·ti भिक्खवे,bhik·kha·ve भिक्खुbhik·khu सब्बसोsab·ba·so सम्माsam·mā दुक्खक्खयायduk·khak·kha·yā·ya पटिपन्नोpa·ṭi·pan·no सङ्खारनिरोधाय।saṅ·khā·ra·ni·ro·dhā·ya

    ayaṁ vuccati, bhikkhave, bhikkhu sabbaso sammā dukkhakkhayāya paṭipanno saṅkhāranirodhāya.

    This is called a mendicant who is practicing for the complete ending of suffering, for the cessation of choices.

47. 47

    अविज्जागतोa·vij·jā·ga·to यं,yaṃ भिक्खवे,bhik·kha·ve पुरिसपुग्गलोpu·ri·sa·pug·ga·lo पुञ्ञञ्चेpuñ·ñañ·ce सङ्खारंsaṅ·khā·raṃ अभिसङ्खरोति,a·bhi·saṅ·kha·ro·ti पुञ्ञूपगंpuñ·ñū·pa·gaṃ होतिho·ti विञ्ञाणं।viñ·ñā·ṇaṃ

    Avijjāgato yaṁ, bhikkhave, purisapuggalo puññañce saṅkhāraṁ abhisaṅkharoti, puññūpagaṁ hoti viññāṇaṁ.

    If an ignoramus makes a good choice, consciousness passes on by means of goodness.

48. 48

    अपुञ्ञञ्चेa·puñ·ñañ·ce सङ्खारंsaṅ·khā·raṃ अभिसङ्खरोति,a·bhi·saṅ·kha·ro·ti अपुञ्ञूपगंa·puñ·ñū·pa·gaṃ होतिho·ti विञ्ञाणं।viñ·ñā·ṇaṃ

    Apuññañce saṅkhāraṁ abhisaṅkharoti, apuññūpagaṁ hoti viññāṇaṁ.

    If they make a bad choice, consciousness passes on by means of badness.

49. 49

    आनेञ्जञ्चेā·neñ·jañ·ce सङ्खारंsaṅ·khā·raṃ अभिसङ्खरोतिa·bhi·saṅ·kha·ro·ti आनेञ्जूपगंā·neñ·jū·pa·gaṃ होतिho·ti विञ्ञाणं।viñ·ñā·ṇaṃ

    Āneñjañce saṅkhāraṁ abhisaṅkharoti āneñjūpagaṁ hoti viññāṇaṁ.

    If they make an imperturbable choice, consciousness passes on by means of imperturbability.

50. 50

    यतोya·to खो,kho भिक्खवे,bhik·kha·ve भिक्खुनोbhik·khu·no अविज्जाa·vij·jā पहीनाpa·hī·nā होतिho·ti विज्जाvij·jā उप्पन्ना,up·pan·nā सोso अविज्जाविरागाa·vij·jā·vi·rā·gā विज्जुप्पादाvij·jup·pā·dā नेवne·va पुञ्ञाभिसङ्खारंpuñ·ñā·bhi·saṅ·khā·raṃ अभिसङ्खरोतिa·bhi·saṅ·kha·ro·ti नna अपुञ्ञाभिसङ्खारंa·puñ·ñā·bhi·saṅ·khā·raṃ अभिसङ्खरोतिa·bhi·saṅ·kha·ro·ti नna आनेञ्जाभिसङ्खारंā·neñ·jā·bhi·saṅ·khā·raṃ अभिसङ्खरोति।a·bhi·saṅ·kha·ro·ti

    Yato kho, bhikkhave, bhikkhuno avijjā pahīnā hoti vijjā uppannā, so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṁ abhisaṅkharoti na apuññābhisaṅkhāraṁ abhisaṅkharoti na āneñjābhisaṅkhāraṁ abhisaṅkharoti.

    When a mendicant has given up ignorance and given rise to knowledge, with the fading away of ignorance and the arising of knowledge they don’t make a good choice, a bad choice, or an imperturbable choice.

51. 51

    अनभिसङ्खरोन्तोa·na·bhi·saṅ·kha·ron·to अनभिसञ्चेतयन्तोa·na·bhi·sañ·ce·ta·yan·to नna किञ्चिkiñ·ci लोकेlo·ke उपादियति;u·pā·di·ya·ti

    Anabhisaṅkharonto anabhisañcetayanto na kiñci loke upādiyati;

    Not choosing or intending, they don’t grasp at anything in the world.

52. 52

    अनुपादियंa·nu·pā·di·yaṃ नna परितस्सति,pa·ri·tas·sa·ti अपरितस्संa·pa·ri·tas·saṃ पच्चत्तञ्ञेवpac·cat·tañ·ñe·va परिनिब्बायति।pa·ri·nib·bā·ya·ti

    anupādiyaṁ na paritassati, aparitassaṁ paccattaññeva parinibbāyati.

    Not grasping, they’re not anxious. Not being anxious, they personally become extinguished.

53. 53

    ‘खीणाkhī·ṇā जाति,jā·ti वुसितंvu·si·taṃ ब्रह्मचरियं,brah·ma·ca·ri·yaṃ कतंka·taṃ करणीयं,ka·ra·ṇī·yaṃ नापरंnā·pa·raṃ इत्थत्ताया’तिit·that·tā·yā पजानाति।pa·jā·nā·ti

    ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

    They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

54. 54

    सोso सुखञ्चेsu·khañ·ce वेदनंve·da·naṃ वेदयति,ve·da·ya·ti साsā अनिच्चातिa·nic·cā·ti पजानाति,pa·jā·nā·ti अनज्झोसितातिa·naj·jho·si·tā·ti पजानाति,pa·jā·nā·ti अनभिनन्दितातिa·na·bhi·nan·di·tā·ti पजानाति।pa·jā·nā·ti

    So sukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

    If they feel a pleasant feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

55. 55

    दुक्खञ्चेduk·khañ·ce वेदनंve·da·naṃ वेदयति,ve·da·ya·ti साsā अनिच्चातिa·nic·cā·ti पजानाति,pa·jā·nā·ti अनज्झोसितातिa·naj·jho·si·tā·ti पजानाति,pa·jā·nā·ti अनभिनन्दितातिa·na·bhi·nan·di·tā·ti पजानाति।pa·jā·nā·ti

    Dukkhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

    If they feel a painful feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

56. 56

    अदुक्खमसुखञ्चेa·duk·kha·ma·su·khañ·ce वेदनंve·da·naṃ वेदयति,ve·da·ya·ti साsā अनिच्चातिa·nic·cā·ti पजानाति,pa·jā·nā·ti अनज्झोसितातिa·naj·jho·si·tā·ti पजानाति,pa·jā·nā·ti अनभिनन्दितातिa·na·bhi·nan·di·tā·ti पजानाति।pa·jā·nā·ti

    Adukkhamasukhañce vedanaṁ vedayati, sā aniccāti pajānāti, anajjhositāti pajānāti, anabhinanditāti pajānāti.

    If they feel a neutral feeling, they understand that it’s impermanent, that they’re not attached to it, and that they don’t take pleasure in it.

57. 57

    सोso सुखञ्चेsu·khañ·ce वेदनंve·da·naṃ वेदयति,ve·da·ya·ti विसंयुत्तोvi·saṃ·yut·to नंnaṃ वेदयति।ve·da·ya·ti

    So sukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

    If they feel a pleasant feeling, they feel it detached.

58. 58

    दुक्खञ्चेduk·khañ·ce वेदनंve·da·naṃ वेदयति,ve·da·ya·ti विसंयुत्तोvi·saṃ·yut·to नंnaṃ वेदयति।ve·da·ya·ti

    Dukkhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

    If they feel a painful feeling, they feel it detached.

59. 59

    अदुक्खमसुखञ्चेa·duk·kha·ma·su·khañ·ce वेदनंve·da·naṃ वेदयति,ve·da·ya·ti विसंयुत्तोvi·saṃ·yut·to नंnaṃ वेदयति।ve·da·ya·ti

    Adukkhamasukhañce vedanaṁ vedayati, visaṁyutto naṁ vedayati.

    If they feel a neutral feeling, they feel it detached.

60. 60

    सोso कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामीतिve·da·yā·mī·ti पजानाति,pa·jā·nā·ti जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामीतिve·da·yā·mī·ti पजानाति।pa·jā·nā·ti

    So kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti.

    Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

61. 61

    कायस्सkā·yas·sa भेदाbhe·dā उद्धंud·dhaṃ जीवितपरियादानाjī·vi·ta·pa·ri·yā·dā·nā इधेवi·dhe·va सब्बवेदयितानिsab·ba·ve·da·yi·tā·ni अनभिनन्दितानिa·na·bhi·nan·di·tā·ni सीतीभविस्सन्ति,sī·tī·bha·vis·san·ti सरीरानिsa·rī·rā·ni अवसिस्सन्तीतिa·va·sis·san·tī·ti पजानाति।pa·jā·nā·ti

    Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

    They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

62. 62

    सेय्यथापि,sey·ya·thā·pi भिक्खवे,bhik·kha·ve पुरिसोpu·ri·so कुम्भकारपाकाkum·bha·kā·ra·pā·kā उण्हंuṇ·haṃ कुम्भंkum·bhaṃ उद्धरित्वाud·dha·rit·vā समेsa·me भूमिभागेbhū·mi·bhā·ge पटिसिस्सेय्य।pa·ṭi·sis·sey·ya

    Seyyathāpi, bhikkhave, puriso kumbhakārapākā uṇhaṁ kumbhaṁ uddharitvā same bhūmibhāge paṭisisseyya.

    Suppose a person were to remove a hot clay pot from a potter’s kiln and place it down on level ground.

63. 63

    तत्रtat·ra यायंyā·yaṃ उस्माus·mā साsā तत्थेवtat·the·va वूपसमेय्य,vū·pa·sa·mey·ya कपल्लानिka·pal·lā·ni अवसिस्सेय्युं।a·va·sis·sey·yuṃ

    Tatra yāyaṁ usmā sā tattheva vūpasameyya, kapallāni avasisseyyuṁ.

    Its heat would dissipate right there, and the shards would be left behind.

64. 64

    एवमेवe·va·me·va खो,kho भिक्खवे,bhik·kha·ve भिक्खुbhik·khu कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no कायपरियन्तिकंkā·ya·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामीतिve·da·yā·mī·ti पजानाति,pa·jā·nā·ti जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयमानोve·da·ya·mā·no जीवितपरियन्तिकंjī·vi·ta·pa·ri·yan·ti·kaṃ वेदनंve·da·naṃ वेदयामीतिve·da·yā·mī·ti पजानाति।pa·jā·nā·ti

    Evameva kho, bhikkhave, bhikkhu kāyapariyantikaṁ vedanaṁ vedayamāno kāyapariyantikaṁ vedanaṁ vedayāmīti pajānāti, jīvitapariyantikaṁ vedanaṁ vedayamāno jīvitapariyantikaṁ vedanaṁ vedayāmīti pajānāti.

    In the same way, feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’

65. 65

    कायस्सkā·yas·sa भेदाbhe·dā उद्धंud·dhaṃ जीवितपरियादानाjī·vi·ta·pa·ri·yā·dā·nā इधेवi·dhe·va सब्बवेदयितानिsab·ba·ve·da·yi·tā·ni अनभिनन्दितानिa·na·bhi·nan·di·tā·ni सीतीभविस्सन्ति,sī·tī·bha·vis·san·ti सरीरानिsa·rī·rā·ni अवसिस्सन्तीतिa·va·sis·san·tī·ti पजानाति।pa·jā·nā·ti

    Kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītībhavissanti, sarīrāni avasissantīti pajānāti.

    They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, since I no longer take pleasure in it, will become cool right here. Only bodily remains will be left.’

66. 66

    तंtaṃ किंkiṃ मञ्ञथ,mañ·ña·tha भिक्खवे,bhik·kha·ve

    Taṁ kiṁ maññatha, bhikkhave,

    What do you think, mendicants?

67. 67

    अपिa·pi नुnu खोkho खीणासवोkhī·ṇā·sa·vo भिक्खुbhik·khu पुञ्ञाभिसङ्खारंpuñ·ñā·bhi·saṅ·khā·raṃ वाvā अभिसङ्खरेय्यa·bhi·saṅ·kha·rey·ya अपुञ्ञाभिसङ्खारंa·puñ·ñā·bhi·saṅ·khā·raṃ वाvā अभिसङ्खरेय्यa·bhi·saṅ·kha·rey·ya आनेञ्जाभिसङ्खारंā·neñ·jā·bhi·saṅ·khā·raṃ वाvā अभिसङ्खरेय्या”ति?a·bhi·saṅ·kha·rey·yā

    api nu kho khīṇāsavo bhikkhu puññābhisaṅkhāraṁ vā abhisaṅkhareyya apuññābhisaṅkhāraṁ vā abhisaṅkhareyya āneñjābhisaṅkhāraṁ vā abhisaṅkhareyyā”ti?

    Would a mendicant who has ended the defilements still make good choices, bad choices, or imperturbable choices?”

68. 68

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

69. 69

    “सब्बसोsab·ba·so वाvā पनpa·na सङ्खारेसुsaṅ·khā·re·su असति,a·sa·ti सङ्खारनिरोधाsaṅ·khā·ra·ni·ro·dhā अपिa·pi नुnu खोkho विञ्ञाणंviñ·ñā·ṇaṃ पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana saṅkhāresu asati, saṅkhāranirodhā api nu kho viññāṇaṁ paññāyethā”ti?

    “And when there are no choices at all, with the cessation of choices, would consciousness still be found?”

70. 70

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

71. 71

    “सब्बसोsab·ba·so वाvā पनpa·na विञ्ञाणेviñ·ñā·ṇe असति,a·sa·ti विञ्ञाणनिरोधाviñ·ñā·ṇa·ni·ro·dhā अपिa·pi नुnu खोkho नामरूपंnā·ma·rū·paṃ पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana viññāṇe asati, viññāṇanirodhā api nu kho nāmarūpaṁ paññāyethā”ti?

    “And when there’s no consciousness at all, would name and form still be found?”

72. 72

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

73. 73

    “सब्बसोsab·ba·so वाvā पनpa·na नामरूपेnā·ma·rū·pe असति,a·sa·ti नामरूपनिरोधाnā·ma·rū·pa·ni·ro·dhā अपिa·pi नुnu खोkho सळायतनंsa·ḷā·ya·ta·naṃ पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana nāmarūpe asati, nāmarūpanirodhā api nu kho saḷāyatanaṁ paññāyethā”ti?

    “And when there are no name and form at all, would the six sense fields still be found?”

74. 74

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

75. 75

    “सब्बसोsab·ba·so वाvā पनpa·na सळायतनेsa·ḷā·ya·ta·ne असति,a·sa·ti सळायतननिरोधाsa·ḷā·ya·ta·na·ni·ro·dhā अपिa·pi नुnu खोkho फस्सोphas·so पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana saḷāyatane asati, saḷāyatananirodhā api nu kho phasso paññāyethā”ti?

    “And when there are no six sense fields at all, would contact still be found?”

76. 76

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

77. 77

    “सब्बसोsab·ba·so वाvā पनpa·na फस्सेphas·se असति,a·sa·ti फस्सनिरोधाphas·sa·ni·ro·dhā अपिa·pi नुnu खोkho वेदनाve·da·nā पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana phasse asati, phassanirodhā api nu kho vedanā paññāyethā”ti?

    “And when there’s no contact at all, would feeling still be found?”

78. 78

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

79. 79

    “सब्बसोsab·ba·so वाvā पनpa·na वेदनायve·da·nā·ya असति,a·sa·ti वेदनानिरोधाve·da·nā·ni·ro·dhā अपिa·pi नुnu खोkho तण्हाtaṇ·hā पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana vedanāya asati, vedanānirodhā api nu kho taṇhā paññāyethā”ti?

    “And when there’s no feeling at all, would craving still be found?”

80. 80

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

81. 81

    “सब्बसोsab·ba·so वाvā पनpa·na तण्हायtaṇ·hā·ya असति,a·sa·ti तण्हानिरोधाtaṇ·hā·ni·ro·dhā अपिa·pi नुnu खोkho उपादानंu·pā·dā·naṃ पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana taṇhāya asati, taṇhānirodhā api nu kho upādānaṁ paññāyethā”ti?

    “And when there’s no craving at all, would grasping still be found?”

82. 82

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

83. 83

    “सब्बसोsab·ba·so वाvā पनpa·na उपादानेu·pā·dā·ne असति,a·sa·ti उपादाननिरोधाu·pā·dā·na·ni·ro·dhā अपिa·pi नुnu खोkho भवोbha·vo पञ्ञायेथा”ति।pañ·ñā·ye·thā

    “Sabbaso vā pana upādāne asati, upādānanirodhā api nu kho bhavo paññāyethā”ti.

    “And when there’s no grasping at all, would continued existence still be found?”

84. 84

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

85. 85

    “सब्बसोsab·ba·so वाvā पनpa·na भवेbha·ve असति,a·sa·ti भवनिरोधाbha·va·ni·ro·dhā अपिa·pi नुnu खोkho जातिjā·ti पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana bhave asati, bhavanirodhā api nu kho jāti paññāyethā”ti?

    “And when there’s no continued existence at all, would rebirth still be found?”

86. 86

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

87. 87

    “सब्बसोsab·ba·so वाvā पनpa·na जातियाjā·ti·yā असति,a·sa·ti जातिनिरोधाjā·ti·ni·ro·dhā अपिa·pi नुnu खोkho जरामरणंja·rā·ma·ra·ṇaṃ पञ्ञायेथा”ति?pañ·ñā·ye·thā

    “Sabbaso vā pana jātiyā asati, jātinirodhā api nu kho jarāmaraṇaṁ paññāyethā”ti?

    “And when there’s no rebirth at all, would old age and death still be found?”

88. 88

    “नोno हेतं,he·taṃ भन्ते”।bhan·te

    “No hetaṁ, bhante”.

    “No, sir.”

89. 89

    “साधुsā·dhu साधु,sā·dhu भिक्खवे,bhik·kha·ve एवमेतं,e·va·me·taṃ भिक्खवे,bhik·kha·ve नेतंne·taṃ अञ्ञथा।añ·ña·thā

    “Sādhu sādhu, bhikkhave, evametaṁ, bhikkhave, netaṁ aññathā.

    “Good, good, mendicants! That’s how it is, not otherwise.

90. 90

    सद्दहथsad·da·ha·tha मेme तं,taṃ भिक्खवे,bhik·kha·ve अधिमुच्चथ,a·dhi·muc·ca·tha निक्कङ्खाnik·kaṅ·khā एत्थet·tha होथho·tha निब्बिचिकिच्छा।nib·bi·ci·kic·chā

    Saddahatha me taṁ, bhikkhave, adhimuccatha, nikkaṅkhā ettha hotha nibbicikicchā.

    Trust me on this, mendicants; be convinced. Have no doubts or uncertainties in this matter.

91. 91

    एसेवन्तोe·se·van·to दुक्खस्सा”ति।duk·khas·sā

    Esevanto dukkhassā”ti.

    Just this is the end of suffering.”

92. 92

    पठमं।pa·ṭha·maṃ

    Paṭhamaṁ.

    (Pāli only)

Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.