English
Sensual pleasures, bhikkhus, are to be understood… …the practice leading to the cessation of sensual pleasures is to be understood. Thus, what was said, was said with reference to this. Feelings, bhikkhus, are to be understood… …the practice leading to the cessation of feelings is to be understood. Thus, this was said. And with reference to what was this said? There are these three feelings, bhikkhus: pleasant feeling, painful feeling, neither-painful-nor-pleasant feeling. And what, bhikkhus, is the origin and source of feelings? Contact, bhikkhus, is the origin and source of feelings. And what, bhikkhus, is the diversity of feelings? There is, bhikkhus, pleasant feeling with bait, there is pleasant feeling without bait, there is painful feeling with bait, there is painful feeling without bait, there is neither-painful-nor-pleasant feeling with bait, there is neither-painful-nor-pleasant feeling without bait. This, bhikkhus, is called the diversity of feelings. And what, bhikkhus, is the result of feelings? When, bhikkhus, one experiences this or that existence brings forth a result that is karmically wholesome or unwholesome. This, monks, is called the result of feelings. And what, monks, is the cessation of feelings? The cessation of contact, monks, is the cessation of feelings. This Noble Eightfold Path is the practice leading to the cessation of feelings, namely – right view… …and so on… …right concentration. When, monks, a noble disciple thus understands feeling, thus understands the origin of feelings, thus understands the diversity of feelings, thus understands the result of feelings, thus understands the cessation of feelings, thus understands the practice leading to the cessation of feelings. He understands this penetrative holy life, the cessation of feelings. "Feelings, monks, should be understood... ...and so on... ...the practice leading to the cessation of feelings should be understood" – what was said, was said with reference to this. "Perception, monks, should be understood... ...and so on... ...the practice leading to the cessation of perception should be understood" – this too was said. And with reference to what was this said? There are these six perceptions, monks – perception of forms, perception of sounds, perception of odors, perception of tastes, perception of tactile objects, perception of mental phenomena. And what, monks, is the origin of perceptions? Contact, monks, is the origin of perceptions. And what, monks, is the diversity of perceptions? Different perceptions, monks, regarding forms; different perceptions regarding sounds; different perceptions regarding odors; different perceptions regarding tastes; different perceptions regarding tactile objects; different perceptions regarding mental phenomena. This, monks, is called the diversity of perceptions. And what, monks, is the result of perceptions? I say, monks, that perception results in verbal expression. As one perceives it, so one expresses it, saying, "I perceived it thus." This, monks, is called the result of perceptions. And what, monks, is the cessation of perception? The cessation of contact, monks, is the cessation of perception. This Noble Eightfold Path itself is the practice leading to the cessation of perception, namely – right view… and so on… right concentration. When, monks, a noble disciple thus understands perception, thus understands the origin of perceptions, thus understands the diversity of perceptions, thus understands the result of perceptions, thus understands the cessation of perceptions, thus understands the practice leading to the cessation of perceptions, he understands this penetrating holy life, the cessation of perceptions. Perception, monks, is to be known… and so on… the practice leading to the cessation of perceptions is to be known. Thus, what was said, was said with reference to this. The taints, monks, are to be known… and so on… the practice leading to the cessation of taints is to be known. Thus, indeed, it was said. And with reference to what was this said? There are these three taints, monks – the taint of sensual desire, the taint of becoming, the taint of ignorance. And what, monks, is the origin of the taints? Ignorance, monks, is the origin of the taints. And what, monks, is the diversity of the taints? There are, monks, taints leading to hell. There are taints leading to the animal realm. There are taints leading to the realm of hungry ghosts. There are taints leading to the human world. There are taints leading to the divine world. This is called, monks, the diversity of the taints. And what, monks, is the result of the taints? That, monks, which one, gone into ignorance, brings about this or that existence, whether meritorious or demeritorious, this is called, monks, the result of the taints. And what, monks, is the cessation of the taints? The cessation of ignorance, monks, is the cessation of the taints. This Noble Eightfold Path itself is the practice leading to the cessation of the taints… is seen] path, that is – right view… and so on… right concentration. “When, bhikkhus, a noble disciple thus understands the taints, thus understands the origin of the taints, thus understands the diversity of the taints, thus understands the result of the taints, thus understands the cessation of the taints, thus understands the path leading to the cessation of the taints, he understands this penetrating holy life, the cessation of the taints. The taints, bhikkhus, are to be understood… and so on… the path leading to the cessation of the taints is to be understood. Thus, what was said, was said with reference to this. “Kamma, bhikkhus, is to be understood… and so on… the path leading to the cessation of kamma is to be understood, thus indeed was it said. With reference to what was this said? Intention, bhikkhus, I declare to be kamma. Having intended, one performs kamma – by body, by speech, by mind. “And what, bhikkhus, is the origin of kamma? Contact, bhikkhus, is the origin of kamma. “And what, bhikkhus, is the diversity of kamma? There is, bhikkhus, kamma leading to hellish feeling, there is kamma leading to animal birth feeling, there is kamma leading to ghost realm feeling, there is kamma leading to human world feeling, there is kamma leading to divine world feeling. This is called, bhikkhus, the diversity of kamma. “And what, bhikkhus, is the result of kamma? Threefold, bhikkhus, I declare the result of kamma – in this very life, or in rebirth, or in a later occasion. This is called, bhikkhus, the result of kamma. “And what, bhikkhus, is the cessation of kamma? The cessation of contact, bhikkhus, is the cessation of kamma. This noble The eight-fold path is the practice leading to the cessation of kamma, namely— right view... and so on... right concentration. “When, monks, a noble disciple thus understands kamma, thus understands the origin of kamma, thus understands the diversity of kamma, thus understands the result of kamma, thus understands the cessation of kamma, thus understands the practice leading to the cessation of kamma, he understands this penetrative holy life, the cessation of kamma. Kamma, monks, is to be understood... the practice leading to the cessation of kamma is to be understood. That which was said, was said with reference to this. “Suffering, monks, is to be understood, the origin of suffering is to be understood, the diversity of suffering is to be understood, the result of suffering is to be understood, the cessation of suffering is to be understood, the practice leading to the cessation of suffering is to be understood. Thus indeed it was said, with reference to what was this said? Birth is suffering, old age is suffering, sickness is suffering, death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, not getting what one wants is suffering, in brief, the five aggregates of clinging are suffering. “And what, monks, is the origin of suffering? Craving, monks, is the origin of suffering. “And what, monks, is the diversity of suffering? There is, monks, excessive suffering, there is slight suffering, there is slow fading, there is quick fading. This is called, monks, the diversity of suffering. “And what, monks, is the result of suffering? Here, monks, some person, overcome by suffering, with mind overwhelmed, grieves, laments, weeps, beats his breast, falls into confusion, or else, overcome by suffering, with mind overwhelmed, he seeks outside— ‘Who Does he know, does he understand, one step, two steps, for the cessation of this suffering? I declare, monks, suffering to be the ripening of delusion, or the ripening of seeking. This, monks, is called the ripening of suffering. And what, monks, is the cessation of suffering? The cessation of craving, monks, is the cessation of suffering. This Noble Eightfold Path itself is the practice leading to the cessation of suffering, namely: right view… …right concentration. When, monks, a noble disciple thus understands suffering, thus understands the origin of suffering, thus understands the diversity of suffering, thus understands the ripening of suffering, thus understands the cessation of suffering, thus understands the practice leading to the cessation of suffering, he understands this penetrative holy life, the cessation of suffering. Suffering, monks, is to be known; the origin of suffering is to be known; the diversity of suffering is to be known; the ripening of suffering is to be known; the cessation of suffering is to be known; the practice leading to the cessation of suffering is to be known. Thus, what was said, was said with reference to this. This, monks, is that penetrative discourse, the discourse on the Dhamma. The ninth. 10. The Discourse on the Lion's Roar There are these six, monks, powers of a Tathāgata, by possessing which powers a Tathāgata claims the foremost place, roars his lion's roar in assemblies,