Theravada Buddhism - Nibbedhika Sutta

The Nibbedhika Sutta ("The Penetrative Exposition"), found in the Anguttara Nikāya, is one of the most profound and analytically precise discourses of the Buddha. In this sutta, the Buddha outlines the "penetrative method"—a key for piercing through the veil of delusion to uproot greed (lobha), hatred (dosa), and delusion (moha).

By systematically examining six fundamental domains of experience-Sensual Pleasures (kāmā), Feelings (vedanā), Perceptions (saññā), Taints (āsavā), Volitional Actions (kamma), and Suffering (dukkha)-the Buddha reveals how each domain arises, varies, brings results, and can be ultimately ceased through the Noble Eightfold Path. This translation provides both the core text and commentary, serving as a structured guide for those seeking to cultivate the Dhamma path and realize total freedom from suffering.

Penetrative Exposition

Sensual Pleasures (Kāmā)

Feeling (Vedanā)

Perception (saññā)

Taints/influxes (āsavā)

Kamma (action/volition)

Suffering (dukkha)

Commentary on the Nibbedhika Sutta

Penetrative Exposition

‘‘Nibbedhikapariyāyaṃ vo, bhikkhave, dhammapariyāyaṃ desessāmi. Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī’’ti. ‘‘Evaṃ, bhante’’ti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

"Monks, I will teach you a Dhamma exposition on the penetrative method. Listen to it, pay close attention, and I will speak."

"Yes, Venerable Sir," those monks replied to the Blessed One. The Blessed One said this:

‘‘Katamo ca so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo? Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā.

‘‘Vedanā, bhikkhave, veditabbā, vedanānaṃ nidānasambhavo veditabbo, vedanānaṃ vemattatā veditabbā, vedanānaṃ vipāko veditabbo, vedanānirodho veditabbo, vedanānirodhagāminī paṭipadā veditabbā.

‘‘Saññā, bhikkhave, veditabbā, saññānaṃ nidānasambhavo veditabbo, saññānaṃ vemattatā veditabbā , saññānaṃ vipāko veditabbo, saññānirodho veditabbo, saññānirodhagāminī paṭipadā veditabbā.

‘‘Āsavā, bhikkhave, veditabbā, āsavānaṃ nidānasambhavo veditabbo, āsavānaṃ vemattatā veditabbā, āsavānaṃ vipāko veditabbo, āsavanirodho veditabbo, āsavanirodhagāminī paṭipadā veditabbā. ‘‘Kammaṃ , bhikkhave, veditabbaṃ, kammānaṃ nidānasambhavo veditabbo, kammānaṃ vemattatā veditabbā, kammānaṃ vipāko veditabbo, kammanirodho veditabbo, kammanirodhagāminī paṭipadā veditabbā.

"And what, monks, is that Dhamma exposition on the penetrative method?

Sensual pleasures (kāmā) must be understood; their origin (nidānasambhavo), their diversity (vemattatā), their result (vipāko), their cessation (nirodho), and the way leading to their cessation (nirodhagāminī paṭipadā) must be understood.
Feeling (vedanā) must be understood their origin (nidānasambhavo), their diversity (vemattatā), their result (vipāko), their cessation (nirodho), and the way leading to their cessation (nirodhagāminī paṭipadā) must be understood.
Perception (saññā) must be understood their origin (nidānasambhavo), their diversity (vemattatā), their result (vipāko), their cessation (nirodho), and the way leading to their cessation (nirodhagāminī paṭipadā) must be understood.
Taints (āsavā) must be understood their origin (nidānasambhavo), their diversity (vemattatā), their result (vipāko), their cessation (nirodho), and the way leading to their cessation (nirodhagāminī paṭipadā) must be understood.
Kamma (kammaṃ) must be understood their origin (nidānasambhavo), their diversity (vemattatā), their result (vipāko), their cessation (nirodho), and the way leading to their cessation (nirodhagāminī paṭipadā) must be understood.
Suffering (dukkhaṃ) must be understood; its origin, diversity, result, cessation, and the way leading to its cessation must be understood.

Sensual Pleasures (Kāmā)

‘‘Kāmā, bhikkhave, veditabbā, kāmānaṃ nidānasambhavo veditabbo, kāmānaṃ vemattatā veditabbā, kāmānaṃ vipāko veditabbo, kāmanirodho veditabbo, kāmanirodhagāminī paṭipadā veditabbā’ti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Pañcime, bhikkhave, kāmaguṇā – cakkhuviññeyyā rūpā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā, sotaviññeyyā saddā… ghānaviññeyyā gandhā… jivhāviññeyyā rasā… kāyaviññeyyā phoṭṭhabbā iṭṭhā kantā manāpā piyarūpā kāmūpasaṃhitā rajanīyā. Api ca kho, bhikkhave, nete kāmā kāmaguṇā nāmete ariyassa vinaye vuccanti –

‘‘Saṅkapparāgo purisassa kāmo,

Nete kāmā yāni citrāni loke;

Saṅkapparāgo purisassa kāmo,

Tiṭṭhanti citrāni tatheva loke;

Athettha dhīrā vinayanti chanda’’nti.

‘Sensual pleasures must be understood...’ So it was said. In dependence upon what was this said?

Monks, there are these five strands of sensual pleasure:

Forms cognizable by the eye—desirable, charming, pleasing, endearing, bound up with sensuality, arousing passion.
Sounds cognizable by the ear...
Odors cognizable by the nose...
Tastes cognizable by the tongue...
Tactile objects cognizable by the body—desirable, charming, pleasing, endearing, bound up with sensuality, arousing passion.

However, monks, these are not called 'sensual pleasures' in the discipline of the Noble One; they are called 'strands of sensual pleasure'.

"Lustful intention is a man's sensuality,

Not the colorful, beautiful things in the world.

Lustful intention is a man's sensuality,

The beautiful things remain just as they are in the world;

The wise discipline their desire for them."

‘‘Katamo ca, bhikkhave, kāmānaṃ nidānasambhavo? Phasso, bhikkhave, kāmānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, kāmānaṃ vemattatā? Añño, bhikkhave, kāmo rūpesu, añño kāmo saddesu, añño kāmo gandhesu, añño kāmo rasesu, añño kāmo phoṭṭhabbesu. Ayaṃ vuccati, bhikkhave, kāmānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, kāmānaṃ vipāko? Yaṃ kho, bhikkhave, kāmayamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, kāmānaṃ vipāko.

‘‘Katamo ca, bhikkhave, kāmanirodho? Phassanirodho, bhikkhave, kāmanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kāmanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

What is the origin of sensual pleasures?
Contact (phasso) is the origin of sensual pleasures.
What is the diversity of sensual pleasures?
There is one sensual desire for forms, another for sounds, another for odors, another for tastes, and another for tactile objects. This is called the diversity of sensual pleasures.
What is the result of sensual pleasures?
When one who desires sensual pleasures produces a corresponding individual existence—whether partaking of merit or partaking of demerit—this is called the result of sensual pleasures.
What is the cessation of sensual pleasures?
The cessation of contact (phassanirodho) is the cessation of sensual pleasures. And this noble eightfold path is the practice leading to the cessation of sensual pleasures, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Immersion.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ kāme pajānāti, evaṃ kāmānaṃ nidānasambhavaṃ pajānāti, evaṃ kāmānaṃ vemattataṃ pajānāti, evaṃ kāmānaṃ vipākaṃ pajānāti, evaṃ kāmanirodhaṃ pajānāti, evaṃ kāmanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti kāmanirodhaṃ. Kāmā, bhikkhave, veditabbā…pe… kāmanirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

When a noble disciple thus understands sensual pleasures, their origin, their diversity, their result, their cessation, and the path leading to their cessation, he understands this penetrative holy life—the cessation of sensual pleasures. So it was said: ‘Sensual pleasures must be understood...’—and it was said in dependence upon this.

Feeling (Vedanā)

‘‘Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tisso imā, bhikkhave, vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā.

‘‘Katamo ca, bhikkhave, vedanānaṃ nidānasambhavo? Phasso, bhikkhave, vedanānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, vedanānaṃ vemattatā? 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. Ayaṃ vuccati, bhikkhave, vedanānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, vedanānaṃ vipāko ? Yaṃ kho, bhikkhave, vediyamāno tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, vedanānaṃ vipāko.

‘‘Katamo ca, bhikkhave, vedanānirodho? Phassanirodho, bhikkhave, vedanānirodho. Ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘Feeling must be understood...’ So it was said. In dependence upon what was this said?

There are these three feelings, monks:

Pleasant feeling (sukhā vedanā)
Painful feeling (dukkhā vedanā)
Neither-painful-nor-pleasant feeling (adukkhamasukhā vedanā)

What is the origin of feeling?
Contact (phasso) is the origin of feeling.
What is the diversity of feeling?
There is worldly pleasant feeling, and unworldly pleasant feeling; worldly painful feeling, and unworldly painful feeling; worldly neither-painful-nor-pleasant feeling, and unworldly neither-painful-nor-pleasant feeling. This is called the diversity of feeling.
What is the result of feeling?
When one experiencing a feeling produces a corresponding individual existence—whether partaking of merit or partaking of demerit—this is called the result of feeling.
What is the cessation of feeling?
The cessation of contact (phassanirodho) is the cessation of feeling. And this noble eightfold path is the practice leading to the cessation of feeling, namely: Right View... to Right Immersion.

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanānaṃ nidānasambhavaṃ pajānāti, evaṃ vedanānaṃ vemattataṃ pajānāti, evaṃ vedanānaṃ vipākaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti. So imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti vedanānirodhaṃ. Vedanā, bhikkhave, veditabbā…pe… vedanānirodhagāminī paṭipadā veditabbāti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"When, monks, a noble disciple thus understands feeling, thus understands the origin of feeling, thus understands the diversity of feeling, thus understands the result of feeling, thus understands the cessation of feeling, and thus understands the path leading to the cessation of feeling, he understands this penetrative holy life—the cessation of feeling. So it was said: ‘Feeling must be understood...’—and it was said in dependence upon this."

Perception (saññā)

‘‘Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Chayimā, bhikkhave, saññā – rūpasaññā, saddasaññā, gandhasaññā, rasasaññā, phoṭṭhabbasaññā, dhammasaññā.

‘‘Katamo ca, bhikkhave, saññānaṃ nidānasambhavo? Phasso, bhikkhave, saññānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, saññānaṃ vemattatā? Aññā, bhikkhave, saññā rūpesu, aññā saññā saddesu, aññā saññā gandhesu, aññā saññā rasesu, aññā saññā phoṭṭhabbesu, aññā saññā dhammesu . Ayaṃ vuccati, bhikkhave, saññānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, saññānaṃ vipāko? Vohāravepakkaṃ, bhikkhave, saññaṃ vadāmi. Yathā yathā naṃ sañjānāti tathā tathā voharati, evaṃ saññī ahosinti . Ayaṃ vuccati, bhikkhave, saññānaṃ vipāko.

‘‘Katamo ca, bhikkhave, saññānirodho? Phassanirodho, bhikkhave, saññānirodho. Ayameva ariyo aṭṭhaṅgiko maggo saññānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

"‘Perception must be understood... and the way leading to the cessation of perception must be understood.’ So it was said. In dependence upon what was this said?

Monks, there are these six perceptions:

Perception of forms (rūpasaññā)
Perception of sounds (saddasaññā)
Perception of odors (gandhasaññā)
Perception of tastes (rasasaññā)
Perception of tactile objects (phoṭṭhabbasaññā)
Perception of mental phenomena (dhammasaññā)

What is the origin of perception?
Contact (phasso) is the origin of perception.

What is the diversity of perception?
There is one perception regarding forms, another regarding sounds, another regarding odors, another regarding tastes, another regarding tactile objects, and another regarding mental phenomena. This is called the diversity of perception.

What is the result of perception?
Monks, I say that perception results in conventional expression (vohāravepakka). In whatever way one perceives a thing, in that way one expresses it, saying: ‘I had such a perception.’ This is called the result of perception.

What is the cessation of perception?
The cessation of contact (phassanirodho) is the cessation of perception. And this noble eightfold path is the practice leading to the cessation of perception, namely: Right View... to Right Immersion."

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ saññaṃ pajānāti, evaṃ saññānaṃ nidānasambhavaṃ pajānāti, evaṃ saññānaṃ vemattataṃ pajānāti, evaṃ saññānaṃ vipākaṃ pajānāti, evaṃ saññānirodhaṃ pajānāti, evaṃ saññānirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti saññānirodhaṃ. Saññā, bhikkhave, veditabbā…pe… saññānirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"When, monks, a noble disciple thus understands perception, thus understands the origin of perception, thus understands the diversity of perception, thus understands the result of perception, thus understands the cessation of perception, and thus understands the path leading to the cessation of perception, he understands this penetrative holy life—the cessation of perception. So it was said: ‘Perception must be understood...’—and it was said in dependence upon this."

Taints/influxes (āsavā)

‘‘Āsavā, bhikkhave, veditabbā…pe… āsavanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Tayome, bhikkhave, āsavā – kāmāsavo, bhavāsavo, avijjāsavo.

‘‘Katamo ca, bhikkhave, āsavānaṃ nidānasambhavo? Avijjā, bhikkhave, āsavānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, āsavānaṃ vemattatā? Atthi, bhikkhave, āsavā nirayagamanīyā, atthi āsavā tiracchānayonigamanīyā, atthi āsavā pettivisayagamanīyā, atthi āsavā manussalokagamanīyā, atthi āsavā devalokagamanīyā. Ayaṃ vuccati, bhikkhave, āsavānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, āsavānaṃ vipāko? Yaṃ kho, bhikkhave, avijjāgato tajjaṃ tajjaṃ attabhāvaṃ abhinibbatteti puññabhāgiyaṃ vā apuññabhāgiyaṃ vā, ayaṃ vuccati, bhikkhave, āsavānaṃ vipāko. ‘‘Katamo ca, bhikkhave, āsavanirodho? Avijjānirodho, bhikkhave, āsavanirodho. Ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

"‘Taints must be understood... and the way leading to the cessation of taints must be understood.’ So it was said. In dependence upon what was this said?

Monks, there are these three taints:

The taint of sensuality (kāmāsavo)
The taint of existence (bhavāsavo)
The taint of ignorance (avijjāsavo)

What is the origin of taints?
Ignorance (avijjā) is the origin of taints.
What is the diversity of taints?
There are taints leading to hell, taints leading to the animal realm, taints leading to the realm of ghosts, taints leading to the human world, and taints leading to the heavenly world. This is called the diversity of taints.
What is the result of taints?
When one immersed in ignorance produces a corresponding individual existence—whether partaking of merit or partaking of demerit—this is called the result of taints.
What is the cessation of taints?
The cessation of ignorance (avijjānirodho) is the cessation of taints. And this noble eightfold path is the practice leading to the cessation of taints, namely: Right View... to Right Immersion."

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ āsave pajānāti, evaṃ āsavānaṃ nidānasambhavaṃ pajānāti, evaṃ āsavānaṃ vemattataṃ pajānāti, evaṃ āsavānaṃ vipākaṃ pajānāti, evaṃ āsavānaṃ nirodhaṃ pajānāti, evaṃ āsavānaṃ nirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti āsavanirodhaṃ. Āsavā , bhikkhave, veditabbā…pe… āsavanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

"When, monks, a noble disciple thus understands taints, thus understands the origin of taints, thus understands the diversity of taints, thus understands the result of taints, thus understands the cessation of taints, and thus understands the path leading to the cessation of taints, he understands this penetrative holy life—the cessation of taints. So it was said: ‘Taints must be understood...’—and it was said in dependence upon this."

Kamma (action/volition)

‘‘Kammaṃ, bhikkhave, veditabbaṃ…pe… kammanirodhagāminī paṭipadā veditabbāti, iti kho panetaṃ vuttaṃ. Kiñcetaṃ paṭicca vuttaṃ? Cetanāhaṃ, bhikkhave, kammaṃ vadāmi. Cetayitvā kammaṃ karoti – kāyena vācāya manasā.

‘‘Katamo ca, bhikkhave, kammānaṃ nidānasambhavo? Phasso, bhikkhave, kammānaṃ nidānasambhavo.

‘‘Katamā ca, bhikkhave, kammānaṃ vemattatā? Atthi, bhikkhave, kammaṃ nirayavedanīyaṃ, atthi kammaṃ tiracchānayonivedanīyaṃ, atthi kammaṃ pettivisayavedanīyaṃ, atthi kammaṃ manussalokavedanīyaṃ, atthi kammaṃ devalokavedanīyaṃ . Ayaṃ vuccati, bhikkhave, kammānaṃ vemattatā.

‘‘Katamo ca, bhikkhave, kammānaṃ vipāko? Tividhāhaṃ, bhikkhave, kammānaṃ vipākaṃ vadāmi – diṭṭheva dhamme, upapajje vā, apare vā pariyāye. Ayaṃ vuccati, bhikkhave, kammānaṃ vipāko.

‘‘Katamo ca, bhikkhave, kammanirodho? Phassanirodho, bhikkhave, kammanirodho. Ayameva ariyo aṭṭhaṅgiko maggo kammanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

"‘Kamma must be understood... and the way leading to the cessation of kamma must be understood.’ So it was said. In dependence upon what was this said?

It is intention (volition), monks, that I call kamma. Having intended, one acts through body, speech, or mind.

What is the origin of kamma?
Contact (phasso) is the origin of kamma.
What is the diversity of kamma?
There is kamma to be experienced in hell, kamma to be experienced in the animal realm, kamma to be experienced in the ghost realm, kamma to be experienced in the human world, and kamma to be experienced in the heavenly world. This is called the diversity of kamma.
What is the result of kamma?
Monks, I say that the result of kamma is threefold: to be experienced in this present life (diṭṭheva dhamme), in the next life (upapajje), or in subsequent lives (apare pariyāye). This is called the result of kamma.
What is the cessation of kamma?
The cessation of contact (phassanirodho) is the cessation of kamma. And this noble eightfold path is the practice leading to the cessation of kamma, namely: Right View... to Right Immersion."

"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, and thus understands the path leading to the cessation of kamma, he understands this penetrative holy life—the cessation of kamma. So it was said: ‘Kamma must be understood...’—and it was said in dependence upon this."

Suffering (dukkha)

‘‘Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti kho panetaṃ vuttaṃ , kiñcetaṃ paṭicca vuttaṃ? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā.

‘‘Katamo ca, bhikkhave, dukkhassa nidānasambhavo? Taṇhā, bhikkhave, dukkhassa nidānasambhavo.

‘‘Katamā ca, bhikkhave, dukkhassa vemattatā? Atthi, bhikkhave, dukkhaṃ adhimattaṃ, atthi parittaṃ, atthi dandhavirāgi, atthi khippavirāgi. Ayaṃ vuccati, bhikkhave, dukkhassa vemattatā.

‘‘Katamo ca, bhikkhave, dukkhassa vipāko? Idha, bhikkhave, ekacco yena dukkhena abhibhūto pariyādinnacitto socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati , yena vā pana dukkhena abhibhūto pariyādinnacitto bahiddhā pariyeṭṭhiṃ āpajjati – ‘ko ekapadaṃ dvipadaṃ jānāti imassa dukkhassa nirodhāyā’ti? Sammohavepakkaṃ vāhaṃ, bhikkhave, dukkhaṃ vadāmi pariyeṭṭhivepakkaṃ vā. Ayaṃ vuccati, bhikkhave, dukkhassa vipāko.

‘‘Katamo ca, bhikkhave, dukkhanirodho? Taṇhānirodho, bhikkhave, dukkhanirodho. Ayameva ariyo aṭṭhaṅgiko maggo dukkhassa nirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

"‘Suffering must be understood, its origin must be understood, its diversity must be understood, its result must be understood, its cessation must be understood, and the way leading to its cessation must be understood.’ So it was said. In dependence upon what was this said?

Birth is suffering, aging is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, dejection, and despair are suffering; not getting what one wishes for is suffering—in brief, the five aggregates subject to clinging are suffering.

What is the origin of suffering?
Craving (taṇhā) is the origin of suffering.
What is the diversity of suffering?
There is extreme suffering, and there is mild suffering; there is suffering that fades away slowly, and there is suffering that fades away quickly. This is called the diversity of suffering.
What is the result of suffering?
Here, monks, someone who is overcome by suffering, whose mind is overwhelmed by it, grieves, pines, laments, cries beating their chest, and falls into delusion. Or else, overcome by suffering and overwhelmed by it, they search outside, asking: ‘Who knows a line or two of a spell to bring an end to this suffering?’
Monks, I say that suffering results either in delusion (sammohavepakka) or in a search (pariyeṭṭhivepakka). This is called the result of suffering.
What is the cessation of suffering?
The cessation of craving (taṇhānirodho) is the cessation of suffering. And this noble eightfold path is the practice leading to the cessation of suffering, namely: Right View... to Right Immersion."

‘‘Yato kho, bhikkhave, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhassa nidānasambhavaṃ pajānāti, evaṃ dukkhassa vemattataṃ pajānāti, evaṃ dukkhassa vipākaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so imaṃ nibbedhikaṃ brahmacariyaṃ pajānāti dukkhanirodhaṃ. Dukkhaṃ, bhikkhave, veditabbaṃ, dukkhassa nidānasambhavo veditabbo, dukkhassa vemattatā veditabbā, dukkhassa vipāko veditabbo, dukkhanirodho veditabbo, dukkhanirodhagāminī paṭipadā veditabbāti. Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.

‘‘Ayaṃ kho so, bhikkhave, nibbedhikapariyāyo dhammapariyāyo’’ti. Navamaṃ.

"When, monks, a noble disciple thus understands suffering, thus understands the origin of suffering, thus understands the diversity of suffering, thus understands the result of suffering, thus understands the cessation of suffering, and thus understands the path leading to the cessation of suffering, he understands this penetrative holy life—the cessation of suffering. So it was said: ‘Suffering must be understood, its origin must be understood, its diversity must be understood, its result must be understood, its cessation must be understood, and the way leading to its cessation must be understood’—and it was said in dependence upon this.

This, monks, is the Dhamma exposition on the penetrative method."

Commentary on the Nibbedhika Sutta

"Method of Penetration" (nibbedhikapariyāyo) refers to that which pierces and shatters greed and the other aggregates of defilements—things that were previously unpierced and unshattered; the meaning is "the cause for piercing."

"Origin of Source" (nidānasambhavo): A "source" (nidāna) binds (nideti) sensuality by its capacity to bring it into existence. "Origin" (sambhavo) means arising from that. Thus, the source itself is the origin, hence "origin of source."

"Diversity" (vemattatāti) means variation or distinction.

"Strands of Sensuality" (kāmaguṇāti): They are called kāmā in the sense of being desirable, and guṇā in the sense of being bonds (like ropes or attachments), similar to its usage in terms like antaguṇa (mesentery/internal cords).

"Cognizable by the eye" (cakkhuviññeyyāti): To be seen by eye-consciousness.

"Desirable" (iṭṭhāti): Whether they are actively sought after or not, the meaning is that they serve as desirable objects (iṭṭhārammaṇa).

"Charming" (kantāti): Endearing or appealing.

"Pleasing" (manāpāti): Increasing the delight of the mind.

"Endearing in nature" (piyarūpāti): Possessing an affectionate or agreeable nature.

"Bound up with sensuality" (kāmūpasañhitāti): Bound up with sensual desire that arises by making these objects its basis.

"Arousing passion" (rajanīyāti): Serving as the cause for the arising of lust.

"These are not sensuality" (nete kāmāti): These external objects are not strictly called "sensuality" in terms of being the act of desiring itself.

"Lustful intention" (saṅkapparāgoti): Passion that arises through deliberate intention. This is the "sensuality" (kāmo) that must be abandoned by those practicing for the abandonment of sensual desire. It is called sensuality in the sense of desiring (kamana).

"Varied" (citrānīti): Possessing diverse and colorful external objects.

"Contact" (phassoti): Co-arising contact (sahajātaphasso).

"Desiring" (kāmayamānoti): Wishing for sensual pleasure.

"Corresponding to that" (tajjaṃ tajjanti): Of that specific nature/origin.

"Conducive to merit" (puññabhāgiyanti): For one born in the deva realm after completing good conduct (sucarita) by wishing for heavenly pleasures, that individual existence (attabhāvo) is called "conducive to merit." For one born in a realm of misery (apāya) after completing bad conduct (duccarita), that individual existence is called "conducive to demerit."

"This, monks, is called the result of sensuality" (ayaṃ vuccati, bhikkhave, kāmānaṃ vipākoti): Both of these individual existences are called the result of sensuality because they arise depending on the craving/longing for sensual pleasures.

"He knows this penetrating [noble life]" (so imaṃ nibbedhikanti): That monk understands this supreme holy life (seṭṭhacariya) that pierces through [defilements] in thirty-six places.

"Cessation of sensuality" (kāmanirodhanti): That which receives this name precisely through the cessation of sensualities. For in this context, the Path (magga), designated as the holy life (brahmacariya), is called the "cessation of sensuality."

"With worldly attachments" (sāmisāti): Associated with the worldly bait of defilements (kilesāmisa). By this method, the meaning in all places should be understood.

Furthermore, here, "resulting in convention" (vohāravepakkanti) means having convention as its result. For speech, designated as "convention" (vohāra), is indeed the result of perception (saññā).

"In whatever way [one perceives]" (yathāyathā nanti): Here, naṃ is merely a particle. So, because one perceives in whatever way, one speaks saying, "I had such a perception"; therefore, the meaning is "resulting in convention."

"Ignorance" (avijjāti): Dense ignorance functioning as non-knowledge in the eight bases.

"Leading to hell" (nirayaṃ gamentīti): Tending towards hell; the meaning is that they are conditions for rebirth in hell. The same method applies to the remaining cases as well.

"Volition, I say" (cetanāhanti): Volition (cetana), I say. Here, all-inclusive, organizing volition is taken.

"Having intended" (cetayitvāti): Volition operating through the sense doors.

"By mind" (manasāti): With the consciousness associated with volition.

"To be felt in hell" (nirayavedanīyanti): Yielding results in hell. The same method applies to the remaining cases.

"Extreme" (adhimattanti): Strong or intense suffering.

"Fading away slowly" (dandhavirāgīti): Heavy, not fast, but slow-fading suffering.

"Crying while beating one's chest" (urattāḷiṃ kandatīti): Crying while beating one's chest.

"Search" (pariyeṭṭhinti): Searching or seeking (pariyesana).

"A single line or two lines" (ekapadaṃ dvipadanti): A single line of a spell/mantra or two lines of a spell; the meaning is, "Who knows the spell?"

"Resulting in delusion" (sammohavepakkanti): Having delusion as its result. For delusion is the direct outcome/result (nissandavipāka) of suffering. The same method applies to the second term as well, for even searching is its direct outcome/result.

In this sutta, the cycle of existence (vaṭṭa) and the cessation of the cycle (vivaṭṭa) are discussed.