“T²ºim±ni bhikkhave, titth±yatan±ni y±ni paº¹itehi samanuyuñjiyam±n±ni samanug±hiyam±n±ni samanubh±siyam±n±ni parampi gantv± akiriy±ya saºµhahanti. Katam±ni t²ºi?

“Monks, there are these three sectarian-cults, that when approached by the wise to examine together, with questions and cross-questions, thereupon have gone to remain outside from them, in inaction. Which three?

“Santi, bhikkhave, eke samaºabr±hmaº± eva½v±dino eva½diµµhino– ‘ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ pubbekatahet³’ti. Santi, bhikkhave, eke samaºabr±hmaº± eva½v±dino eva½diµµhino– ‘ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ issaranimm±nahet³’ti. Santi, bhikkhave, eke samaºabr±hmaº± eva½v±dino eva½diµµhino– ‘ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ ahetu-appaccay±”’ti.

“Monks, there are some ascetics and Brahmins who hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is all because of what was done in the past. Monks, there are some ascetics and Brahmins who hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is all because of a God of creation. Monks, there are some ascetics and Brahmins who hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is all without cause or foundation.

“Tatra, bhikkhave, ye te samaºabr±hmaº± eva½v±dino eva½diµµhino– ‘ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ pubbekatahet³’ti, ty±ha½ upasaªkamitv± eva½ vad±mi– ‘sacca½ kira tumhe ±yasmanto eva½v±dino eva½diµµhino– ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ pubbekatahet³’ti Te ca me eva½ puµµh± ‘±m±’ti paµij±nanti.

“Monks, there I approach those ascetics and Brahmins who hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is based on what was done in the past, and I asked them, “Venerable‘s, is it true that you hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is because of what was done in the past?” when asked they acknowledged “yes”.

“Ty±ha½ eva½ vad±mi– ‘tenah±yasmanto p±º±tip±tino bhavissanti pubbekatahetu, adinn±d±yino bhavissanti pubbekatahetu, abrahmac±rino bhavissanti pubbekatahetu, mus±v±dino bhavissanti pubbekatahetu, pisuºav±c± bhavissanti pubbekatahetu, pharusav±c± bhavissanti pubbekatahetu, samphappal±pino bhavissanti pubbekatahetu, abhijjh±luno bhavissanti pubbekatahetu, by±pannacitt± bhavissanti pubbekatahetu, micch±diµµhik± bhavissanti pubbekatahetu”’.

“I then said thus, ‘Venerable’s, then if that is true, then all killing of living beings that will come to be, is based on what has been done in the past - all thievery that will come to be, is based on what has been done in the past - all unchastely behavior that will come to be, is based on what has been done in the past - all telling of lies that will come to be, is based on what has been done in the past - all coarse speech that will come to be, is based on what has been done in the past - all slanderous speech that will come to be, is based on what has been done in the past - all inane chatter that will come to be, is based on what has been done in the past - all covetousness that will come to be, is based on what has been done in the past - all maliciousness that will come to be, is based on what has been done in the past - all wrong views that will come to be, is based on what has been done in the past.’

“Pubbekata½ kho pana, bhikkhave, s±rato pacc±gacchata½ na hoti chando v± v±y±mo v± ida½ v± karaº²ya½ ida½ v± akaraº²yanti. Iti karaº²y±karaº²ye kho pana saccato thetato anupalabbhiyam±ne muµµhassat²na½ an±rakkh±na½ viharata½ na hoti paccatta½ sahadhammiko samaºav±do Aya½ kho me, bhikkhave, tesu samaºabr±hmaºesu eva½v±d²su eva½diµµh²su paµhamo sahadhammiko niggaho hoti.

“Although monks, to rely on ‘what has been done in the past’ as essential; leaves one without resolution or effort as to what should be done or what should not be done. Indeed, if the truth cannot be seen with certainty ‘what should be done and what should not be done’, then one is unguarded and unaware of the present. Such a one cannot say he is of the same truth with contemplatives. Monks, this was my first refutation of these ascetics and Brahmins who hold this view, this theory.

“Tatra, bhikkhave, ye te samaºabr±hmaº± eva½v±dino eva½diµµhino– ‘ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ issaranimm±nahet³’ti, ty±ha½ upasaªkamitv± eva½ vad±mi– ‘sacca½ kira tumhe ±yasmanto eva½v±dino evadiµµhino– ya½ kiñc±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ issaranimm±nahet³’ti? Te ca me eva½ puµµh± ‘±m±’ti paµij±nanti.

“Monks, there I approach those ascetics and Brahmins who hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is because of a God of creation, and I asked them, “Venerable‘s, is it true that you hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is because of a God of creation?” when asked they acknowledged “yes”.

“Ty±ha½ eva½ vad±mi– ‘tenah±yasmanto p±º±tip±tino bhavissanti issaranimm±nahetu, adinn±d±yino bhavissanti issaranimm±nahetu, abrahmac±rino bhavissanti issaranimm±nahetu, mus±v±dino bhavissanti issaranimm±nahetu, pisuºav±c± bhavissanti issaranimm±nahetu, pharusav±c± bhavissanti issaranimm±nahetu, samphappal±pino bhavissanti issaranimm±nahetu, abhijjh±luno bhavissanti issaranimm±nahetu, by±pannacitt± bhavissanti issaranimm±nahetu, micch±diµµhik± bhavissanti issaranimm±nahetu”’.

“I then said thus, ‘Venerable’s, then if that is true, then all killing of living beings that will come to be, is based on a God of creation - all thievery that will come to be, is based on a God of creation - all unchastely behavior that will come to be, is based on a God of creation - all telling of lies that will come to be, is based on a God of creation - all coarse speech that will come to be, is based on a God of creation - all slanderous speech that will come to be, is based on a God of creation - all inane chatter that will come to be, is based on a God of creation - all covetousness that will come to be, is based on a God of creation - all maliciousness that will come to be, is based on a God of creation - all wrong views that will come to be, is based on a God of creation.'

“Issaranimm±na½ kho pana, bhikkhave, s±rato pacc±gacchata½ na hoti chando v± v±y±mo v± ida½ v± karaº²ya½ ida½ v± akaraº²yanti. Iti karaº²y±karaº²ye kho pana saccato thetato anupalabbhiyam±ne muµµhassat²na½ an±rakkh±na½ viharata½ na hoti paccatta½ sahadhammiko samaºav±do. Aya½ kho me, bhikkhave, tesu samaºabr±hmaºesu eva½v±d²su eva½diµµh²su dutiyo sahadhammiko niggaho hoti.

“Although monks, to rely on a ‘God of creation’ as essential; leaves one without resolution or effort as to what should be done or what should not be done. Indeed, if the truth cannot be seen with certainty ‘what should be done and what should not be done’, then one is unguarded and unaware of the present. Such a one cannot say he is of the same truth with contemplatives. Monks, this was my second refutation of these ascetics and Brahmins who hold this view, this theory.

“Tatra bhikkhave, ye te samaºabr±hmaº± eva½v±dino eva½diµµhino– ‘ya½ ki½ c±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ ahetu-appaccay±’ti, ty±ha½ upasaªkamitv± eva½ vad±mi– ‘sacca½ kira tumhe ±yasmanto eva½v±dino eva½diµµhino– ya½ ki½ c±ya½ purisapuggalo paµisa½vedeti sukha½ v± dukkha½ v± adukkhamasukha½ v± sabba½ ta½ ahetu-appaccay±’ti? Te ca me eva½ puµµh± ‘±m±’ti paµij±nanti.

“Monks, there I approach those ascetics and Brahmins who hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is without cause or foundation, and I asked them, “Venerable‘s, is it true that you hold this view, this theory: ‘Everything a person experiences; pleasurable or painful or neither pleasurable nor painful, is without cause or foundation?” when asked they acknowledged “yes”.

“Ty±ha½ eva½ vad±mi– ‘tenah±yasmanto p±º±tip±tino bhavissanti ahetu-appaccay±, adinn±d±yino bhavissanti ahetu-appaccay±, abrahmac±rino bhavissanti ahetu-appaccay±, mus±v±dino bhavissanti ahetu-appaccay±, pisuºav±c± bhavissanti ahetu-appaccay±, pharusav±c± bhavissanti ahetu-appaccay±, samphappal±pino bhavissanti ahetu-appaccay±, abhijjh±luno bhavissanti ahetu-appaccay±, by±pannacitt± bhavissanti ahetu-appaccay±, micch±diµµhik± bhavissanti ahetu-appaccay±”’.

“I then said thus, ‘Venerable’s, then if that is true, then all killing of living beings that will come to be, is without cause or foundation - all thievery that will come to be, is without cause or foundation - all unchastely behavior that will come to be, is without cause or foundation - all telling of lies that will come to be, is without cause or foundation - all coarse speech that will come to be, is without cause or foundation - all slanderous speech that will come to be, is without cause or foundation - all inane chatter that will come to be, is without cause or foundation - all covetousness that will come to be, is without cause or foundation - all maliciousness that will come to be, is without cause or foundation - all wrong views that will come to be, is without cause or foundation.’

“Ahetu-appaccaya½ kho pana, bhikkhave, s±rato pacc±gacchata½ na hoti chando v± v±y±mo v± ida½ v± karaº²ya½ ida½ v± akaraº²yanti. Iti karaº²y±karaº²ye kho pana saccato thetato anupalabbhiyam±ne muµµhassat²na½ an±rakkh±na½ viharata½ na hoti paccatta½ sahadhammiko samaºav±do. Aya½ kho me, bhikkhave, tesu samaºabr±hmaºesu eva½v±d²su eva½diµµh²su tatiyo sahadhammiko niggaho hoti.

“Although monks, to rely on ‘without cause or foundation’ as essential; leaves one without resolution or effort as to what should be done or what should not be done. Indeed, if the truth cannot be seen with certainty ‘what should be done and what should not be done’, then one is unguarded and unaware of the present. Such a one cannot say he is of the same truth with contemplatives. Monks, this was my third refutation of these ascetics and Brahmins who hold this view, this theory.

“Im±ni kho, bhikkhave, t²ºi titth±yatan±ni y±ni paº¹itehi samanuyuñjiyam±n±ni samanug±hiyam±n±ni samanubh±siyam±n±ni parampi gantv± akiriy±ya saºµhahanti.

“Monks, these are these three sectarian-cults, that when approached by the wise to examine together, with questions and cross-questions, thereupon have gone to remain outside from them, in inaction.

“Aya½ kho pana, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³hi.

“Monks, on the contrary, this Dhamma I have taught is undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise.

“Katamo ca, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³hi?

“Monks, now what Dhamma have I taught that is undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise?

“Im± cha dh±tuyoti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³hi.

“Monks, there are these six elements, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise.

“Im±ni cha phass±yatan±n²ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³hi.

“Monks, there are these six means of sense-contact, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise.

“Ime aµµh±rasa manopavic±r±ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³hi.

“Monks, there are these eighteen steps of mental analysis, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise.

“Im±ni catt±ri ariyasacc±n²ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³hi.

“Monks, there are these Four Noble Truths, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise.

“Im± cha dh±tuyoti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti kho paneta½ vutta½. Kiñceta½ paµicca vutta½? Chayim±, bhikkhave dh±tuyo– pathav²dh±tu, ±podh±tu, tejodh±tu, v±yodh±tu, ±k±sadh±tu, viññ±ºadh±tu. Im± cha dh±tuyoti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti ya½ ta½ vutta½, idameta½ paµicca vutta½.

“Monks, there are these six elements, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning what was it said? These are the six elements: earth element, water element, fire element, air element, space element and consciousness element. Monks, these are the six elements, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning this it was said.

“Im±ni cha phass±yatan±n²ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti kho paneta½ vutta½. Kiñceta½ paµicca vutta½? Chayim±ni, bhikkhave, phass±yatan±ni– cakkhu phass±yatana½, sota½ phass±yatana½, gh±na½ phass±yatana½, jivh± phass±yatana½, k±yo phass±yatana½, mano phass±yatana½. Im±ni cha phass±yatan±n²ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti ya½ ta½ vutta½, idameta½ paµicca vutta½.

“Monks, there are these six means of sense-contact, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning what was it said? These are the six means of sense-contact: the eye as a means of sense-contact, the ear as a means of sense-contact, smell as a means of sense-contact, taste as a means of sense-contact, the body as a means of sense-contact, the mind as a means of sense-contact. Monks, these are the six means of sense-contact, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning this it was said.

“Ime aµµh±rasa manopavic±r±ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti kho paneta½ vutta½. Kiñceta½ paµicca vutta½? Cakkhun± r³pa½ disv± somanassaµµh±niya½ r³pa½ upavicarati domanassaµµh±niya½ r³pa½ upavicarati upekkh±µµh±niya½ r³pa½ upavicarati, sotena sadda½ sutv±… gh±nena gandha½ gh±yitv±… jivh±ya rasa½ s±yitv±… k±yena phoµµhabba½ phusitv±… manas± dhamma½ viññ±ya somanassaµµh±niya½ dhamma½ upavicarati domanassaµµh±niya½ dhamma½ upavicarati upekkh±µµh±niya½ dhamma½ upavicarati. Ime aµµh±rasa manopavic±r±ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti ya½ ta½ vutta½, idameta½ paµicca vutta½.

“Monks, there are these eighteen steps of mental analysis, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning what was it said? Seeing forms with the eye, these forms are analyzed as being established in pleasure, these forms are analyzed as being established in displeasure, these forms are analyzed as being established in equanimity. Hearing sounds with the ear, these sounds are analyzed as being established in pleasure, these sounds are analyzed as being established in displeasure, these sounds are analyzed as being established in equanimity. Sensing smell with the nose, these smells are analyzed as being established in pleasure, these smells are analyzed as being established in displeasure, these smells are analyzed as being established in equanimity. Tasting flavors with the toung, these flavors are analyzed as being established in pleasure, these flavors are analyzed as being established in displeasure, these flavors are analyzed as being established in equanimity. Sensing contact with the body, these sensations are analyzed as being established in pleasure, these sensations are analyzed as being established in displeasure, these sensations are analyzed as being established in equanimity. Cognizant of processes in the mind, these processes are analyzed as being established in pleasure, these processes are analyzed as being established in displeasure, these processes are analyzed as being established in equanimity. Monks, these are the eighteen steps of mental analysis, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning this it was said.

“Im±ni catt±ri ariyasacc±n²ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti kho paneta½ vutta½. Kiñceta½ paµicca vutta½? Channa½, bhikkhave, dh±t³na½ up±d±ya gabbhass±vakkanti hoti; okkantiy± sati n±mar³pa½, n±mar³papaccay± sa¼±yatana½, sa¼±yatanapaccay± phasso, phassapaccay± vedan±. Vediyam±nassa kho pan±ha½, bhikkhave, ida½ dukkhanti paññapemi, aya½ dukkhasamudayoti paññapemi, aya½ dukkhanirodhoti paññapemi, aya½ dukkhanirodhag±min² paµipad±ti paññapemi.

“Monks, there are these Four Noble Truths, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning what was it said? Monks, Because of grasping the six elements there is descent into the womb. From this descent there is awareness of the mental faculties and matter. Mental faculties and matter is the supportive condition for the six spheres of sensation, the six spheres of sensation is the supportive condition for contact, and contact is the supportive condition for the sensation of feeling. Monks, with the arising of feeling in the mind I declair ‘This is affliction, I declair ‘This is the genesis of affliction, I declair ‘This is the process leading to the extinction of affliction.

“Katamañca, bhikkhave, dukkha½ ariyasacca½? J±tipi dukkh±, jar±pi dukkh± maraºampi dukkha½ sokaparidevadukkhadomanassup±y±s±pi dukkh±, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampiccha½ na labhati tampi dukkha½. Sa½khittena pañcup±d±nakkhandh± dukkh±. Ida½ vuccati, bhikkhave, dukkha½ ariyasacca½.

“Monks, now what is the Noble Truth of Affliction?

‘Birth is painful, aging is painful, death is painful, sorrow is painful, grief is painful, weeping is painful, mental distress is painful and difficulties are painful, associating with what is displeasing is painful, separation from what is pleasing is painful and not having what is desired is painful. In brief, identification with the five bases of conditionality are painful. Monks, this is what is called the Noble Truth of Affliction.’

“Katamañca, bhikkhave, dukkhasamudaya½ ariyasacca½? Avijj±paccay± saªkh±r±, saªkh±rapaccay± viññ±ºa½, viññ±ºapaccay± n±mar³pa½, n±mar³papaccay± sa¼±yatana½, sa¼±yatanapaccay± phasso, phassapaccay± vedan±, vedan±paccay± taºh±, taºh±paccay± up±d±na½, up±d±napaccay± bhavo, bhavapaccay± j±ti, j±tipaccay± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± sambhavanti. Evametassa kevalassa dukkhakkhandhassa samudayo hoti. Ida½ vuccati, bhikkhave, dukkhasamudaya½ ariyasacca½.

“Monks, now what is the Noble Truth of the Genesis of Affliction?

“Ignorance is the supportive condition for volitional cognition, volitional cognition is the supportive condition for consciousness, consciousness is the supportive condition for cognition of the physical, cognition of the physical is the supportive condition for the six extensions of sensation, the six extensions of sensation is the supportive condition for contact, contact is the supportive condition for the sensation of feeling, the sensation of feeling is the supportive condition for craving, craving is the supportive condition for identification, identification is the supportive condition for becoming, becoming is the supportive condition for birth and birth is the supportive condition for the arising of aging and death, sorrow, weeping, affliction and mental distress.

Such is the genesis of this entire mass of suffering.

“Katamañca, bhikkhave, dukkhanirodha½ ariyasacca½? Avijj±ya tveva asesavir±ganirodh± saªkh±ranirodho, saªkh±ranirodh± viññ±ºanirodho, viññ±ºanirodh± n±mar³panirodho, n±mar³panirodh± sa¼±yatananirodho, sa¼±yatananirodh± phassanirodho, phassanirodh± vedan±nirodho, vedan±nirodh± taºh±nirodho, taºh±nirodh± up±d±nanirodho, up±d±nanirodh± bhavanirodho, bhavanirodh± j±tinirodho, j±tinirodh± jar±maraºa½ sokaparidevadukkhadomanassup±y±s± nirujjhanti. Evametassa kevalassa dukkhakkhandhassa nirodho hoti. Ida½ vuccati, bhikkhave, dukkhanirodha½ ariyasacca½.

“Monks, now what is called the Noble Truth of the Extenction of Affliction?

“With the cessation and fading without remainder of ignorance; volitional cognition ceases. With the cessation of volitional cognition, consciousness ceases, with the cessation of consciousness, cognition of the physical ceases, with the cessation of cognition of the physical, the six extensions of sensation cease, with the cessation of the six extensions of sensations, contact ceases, with the cessation of contact, the sensation of feeling ceases, with the cessation of the sensation of feeling, craving ceases, with the cessation of craving, identification ceases, with the cessation of identification, becoming ceases, with the cessation of becoming, birth ceases and with the cessation of birth; aging and death, sorrow, weeping, affliction and mental distress ceases.

Such is the cessation of this entire mass of suffering.

“Katamañca, bhikkhave, dukkhanirodhag±min² paµipad± ariyasacca½? Ayameva ariyo aµµhaªgiko maggo, seyyathida½– samm±diµµhi, samm±saªkappo, samm±v±c±, samm±kammanto, samm±-±j²vo, samm±v±y±mo, samm±sati, samm±sam±dhi. Ida½ vuccati, bhikkhave, dukkhanirodhag±min² paµipad± ariyasacca½. ‘Im±ni catt±ri ariyasacc±n²’ti, bhikkhave, may± dhammo desito aniggahito asa½kiliµµho anupavajjo appaµikuµµho samaºehi br±hmaºehi viññ³h²ti. Iti ya½ ta½ vutta½ idameta½ paµicca vuttan”ti. Paµhama½.

“Monks, now what is called the Noble Truth of the Process Leading to the Extinction of Affliction?”
‘ Indeed just this Noble Eightfold Path, as follows; Right view, Right Intention, Right Speech, Right Action, Right Livelihood, Right Endeavor, Right Mindfulness and Right Development of the Mind.’

“Monks, this is called the Noble Truth of the Process Leading to the Extinction of Affliction.

Monks, these are the Four Noble Truths, this Dhamma I have taught, undisputed, unstained, blameless, not scorned by ascetics and Brahmins who are wise. Thus it was said. And concerning this it was said.

~~~

[Khantijayo Bhikkhu]