English
That which, friend, for one afflicted by some misfortune, touched by some painful state, is sorrow, sorrowing, the state of being sorrowful, inner sorrow, deep sorrow. This, friend, is called 'sorrow'. What, friend, is lamentation? That which, friend, for one afflicted by some misfortune, touched by some painful state, is lamentation, wailing, lamenting, wailing, the state of being lamenting, the state of being wailing. This, friend, is called 'lamentation'. What, friend, is pain? That which, friend, is bodily pain, bodily unpleasantness, pain born of bodily contact, unpleasant feeling. This, friend, is called 'pain'. What, friend, is displeasure? That which, friend, is mental pain, mental unpleasantness, pain born of mental contact, unpleasant feeling. This, friend, is called 'displeasure'. What, friend, is despair? That which, friend, for one afflicted by some misfortune, touched by some painful state, is distress, despair, the state of being distressed, the state of being in despair. This, friend, is called 'despair'. What, friend, is "not getting what one wants is also suffering"? For beings subject to birth, friend, such a wish arises: "Oh, if only we were not subject to birth; and if only birth would not come to us!" But this is not to be attained by wishing. This too is 'not getting what one wants is not what one does not get, that too is suffering. For beings subject to aging, friends, this wish arises: 'Oh, if only we were not subject to aging; and aging would not come to us!' But this is not to be attained by wishing. This too is 'what one does not get, that too is suffering.' For beings subject to sickness, friends, this wish arises: 'Oh, if only we were not subject to sickness; and sickness would not come to us!' But this is not to be attained by wishing. This too is 'what one does not get, that too is suffering.' For beings subject to death, friends, this wish arises: 'Oh, if only we were not subject to death; and death would not come to us!' But this is not to be attained by wishing. This too is 'what one does not get, that too is suffering.' For beings subject to sorrow, lamentation, pain, displeasure, and despair, friends, this wish arises: 'Oh, if only we were not subject to sorrow, lamentation, pain, displeasure, and despair; and sorrow, lamentation, pain, displeasure, and despair would not come to us!' But this is not to be attained by wishing. This too is 'what one does not get, that too is suffering.' And what, friends, are the five aggregates of clinging that are suffering, in brief? Namely — the clinging-aggregate of form, the clinging-aggregate of feeling, the clinging-aggregate of perception, the clinging-aggregate of mental formations, the clinging-aggregate of consciousness. These, friends, are called 'the five aggregates of clinging that are suffering, in brief.' This, friends, is called 'the noble truth of suffering.' And what, friends, is the noble truth of the origin of suffering? It is this craving that leads to renewed existence, accompanied by delight and lust, delighting in this and that. Namely — craving for sensual pleasures, craving for existence, craving for non-existence. This, friends, is called 'the noble truth of the origin of suffering.' And what, friends, is the noble truth of the cessation of suffering? It is the complete fading away and cessation of that very craving, its abandonment, relinquishment, release, and non-attachment. This, friends, is called 'the noble truth of the cessation of suffering.' And what, friends, is the noble truth of the path leading to the cessation of suffering? It is this noble eightfold path, namely — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. And what, friends, is right view? It is, friends, knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, , knowledge of the path leading to the cessation of suffering— this, friends, is called ‘right view’.’’ ‘‘And what, friends, is right intention? Intention of renunciation, intention of non-ill will, intention of non-harming— this, friends, is called ‘right intention’.’’ ‘‘And what, friends, is right speech? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, abstaining from idle chatter— this, friends, is called ‘right speech’.’’ ‘‘And what, friends, is right action? Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct— this, friends, is called ‘right action’.’’ ‘‘And what, friends, is right livelihood? Here, friends, a noble disciple, having abandoned wrong livelihood, sustains their life with right livelihood— this, friends, is called ‘right livelihood’.’’ ‘‘And what, friends, is right effort? Here, friends, a monk generates desire for the non-arising of unarisen evil unwholesome states, he strives, he arouses energy, he exerts his mind, he makes an effort. He generates desire for the abandoning of arisen evil unwholesome states, he strives, he arouses energy, he exerts his mind, he makes an effort. He generates desire for the arising of unarisen wholesome states, he strives, he arouses energy, he exerts his mind, he makes an effort. He generates desire for the maintenance, non-disappearance, increase, fullness, development, and perfection of arisen wholesome states, he strives, he arouses energy, he exerts his mind, he makes an effort— this, friends, is called ‘right effort’.’’ ‘‘And what, friends, is right mindfulness? Here, friends, a monk dwells observing the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world. He dwells observing feelings in feelings… He dwells observing mind in mind… He dwells observing mental qualities in mental qualities, ardent, clearly comprehending, mindful, having removed covetousness and displeasure concerning the world— this, friends, is called ‘right mindfulness’.’’ ‘‘And what, friends, is right concentration? Here, friends, O, bhikkhu, having quite secluded himself from sensual pleasures, having secluded himself from unwholesome states, he enters and dwells in the first jhāna, which is accompanied by initial application and sustained application, born of seclusion, and filled with rapture and pleasure. With the subsiding of initial application and sustained application, with the internal pacification and unification of mind, he enters and dwells in the second jhāna, which is without initial application and sustained application, born of concentration, and filled with rapture and pleasure. With the fading away of rapture, he dwells in equanimity… …he enters and dwells in the third jhāna… …This, friends, is called ‘right concentration’. This, friends, is called ‘the noble truth of the path leading to the cessation of suffering’.’’ ‘‘By the Tathāgata, friends, the Arahant, the Fully Self-Awakened One, in Bārāṇasī, at Isipatana, in the Deer Park, the unsurpassed Wheel of Dhamma has been set in motion, not to be turned back by any ascetic or brahmin, or god or Māra or Brahmā or anyone in the world, that is to say – the declaration, the teaching, the description, the establishment, the disclosure, the analysis, the making clear of these four noble truths.’’ Thus spoke the venerable Sāriputta. Delighted, those bhikkhus rejoiced in the venerable Sāriputta’s words. The Discourse on the Analysis of the Truths, the eleventh, is finished. 12. The Discourse on the Analysis of Offerings Thus have I heard: On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Nigrodha Park. Then Mahāpajāpati Gotamī, taking a new pair of cloths, approached the Blessed One. Having approached and paid homage to the Blessed One, she sat down to one side. Sitting to one side, Mahāpajāpati Gotamī said to the Blessed One: ‘‘This new pair of cloths, Bhante, I myself spun and wove for the Blessed One. May the Blessed One, Bhante, accept it out of compassion for me.’’ When this was said, the Blessed One said to Mahāpajāpati Gotamī: ‘‘Give it to the Saṅgha, Gotamī. When given to the Saṅgha, both I will be honored and the Saṅgha.’’ A second time Mahāpajāpati Gotamī said to the Blessed One: ‘This new pair of cloths, venerable sir, I have spun myself, I have woven myself, for the Blessed One. May the Blessed One, venerable sir, accept it, out of compassion for me.’ A second time, the Blessed One said to Mahāpajāpatī Gotamī: ‘Give it to the Saṅgha, Gotamī. When given to the Saṅgha, I will be honored, and the Saṅgha will be honored.’ A third time, Mahāpajāpatī Gotamī said to the Blessed One: ‘This new pair of cloths, venerable sir, I have spun myself, I have woven myself, for the Blessed One. May the Blessed One, venerable sir, accept it, out of compassion for me.’ A third time, the Blessed One said to Mahāpajāpatī Gotamī: ‘Give it to the Saṅgha, Gotamī. When given to the Saṅgha, I will be honored, and the Saṅgha will be honored.’ 377. When this was said, Venerable Ānanda said to the Blessed One: ‘May the Blessed One, venerable sir, accept the new pair of cloths from Mahāpajāpatī Gotamī. Mahāpajāpatī Gotamī, venerable sir, is of great help to the Blessed One, she is his maternal aunt, his nurse, his foster-mother, the giver of milk; when the Blessed One’s birth-mother passed away, she suckled him. The Blessed One too, venerable sir, is of great help to Mahāpajāpatī Gotamī. By relying on the Blessed One, venerable sir, Mahāpajāpatī Gotamī has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for refuge to the Saṅgha. By relying on the Blessed One, venerable sir, Mahāpajāpatī Gotamī has abstained from taking life, has abstained from taking what is not given, has abstained from sexual misconduct, has abstained from false speech, has abstained from intoxicants that cause heedlessness.