English
to direct knowledge, to full enlightenment, to Nibbāna. But when you talk, monks, you should talk, 'This is suffering.' You should talk, 'This is the origin of suffering.' You should talk, 'This is the cessation of suffering.' You should talk, 'This is the path leading to the cessation of suffering.' ...effort should be made. The Ninth. 10. Animal-like The Discourse on That 1080. “Monks, do not engage in various kinds of animal talk, such as: talk of kings, talk of robbers, talk of ministers, talk of armies, talk of fear, talk of war, talk of food, talk of drink, talk of clothes, talk of beds, talk of garlands, talk of scents, talk of relatives, talk of vehicles, talk of villages, talk of market towns, talk of cities, talk of countries, talk of women, talk of heroes, talk of streets, talk of watering places, talk of the departed, diverse talk, talk of the world, talk of the ocean, talk of existence and non-existence. For what reason? Because, monks, such talk is not connected with the goal, it is not fundamental to the holy life, it does not lead to disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. “But when you speak, monks, you should speak: ‘This is suffering,’ you should speak: ‘This is the origin of suffering,’ you should speak: ‘This is the cessation of suffering,’ you should speak: ‘This is the path leading to the cessation of suffering.’ For what reason? Because, monks, such talk is connected with the goal, it is fundamental to the holy life, it leads to disenchantment, to dispassion, to cessation, to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. “Therefore, monks, ‘This is suffering’—effort should be made… ‘This is the path leading to the cessation of suffering’—effort should be made.” The Tenth. The First Chapter on Concentration. Its Summary: Concentration, seclusion, two more on noble sons; Ascetics and brahmins, thought, deliberation, contentious talk. 2. The Chapter on the Turning of the Wheel of Dhamma 1. The Discourse on the Turning of the Wheel of Dhamma 1081. At one time the Blessed One was dwelling in Bārāṇasī, at Isipatana in the Deer Park. There the Blessed One addressed the group of five monks: “These two extremes, monks, should not be indulged in by one who has gone forth. Which two? That which is devoted to sensual pleasure in sensual objects—low, vulgar, worldly, ignoble, unbeneficial. And this devotion to self-mortification is painful, ignoble, unbeneficial. These two extremes, monks, without approaching them, the Middle Way has been fully awakened to by the Tathāgata, producing vision, producing knowledge, leading to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. And what, monks, is that Middle Way fully awakened to by the Tathāgata, producing vision, producing knowledge, leading to tranquility, to direct knowledge, to full enlightenment, to Nibbāna? It is just this Noble Eightfold Path, that is to say: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is that Middle Way fully awakened to by the Tathāgata, producing vision, producing knowledge, leading to tranquility, to direct knowledge, to full enlightenment, to Nibbāna. Now this, monks, is the noble truth of suffering: birth is suffering, aging is suffering, sickness is suffering, death is suffering, association with what is disliked is suffering, separation from what is liked is suffering, not getting what one wants is suffering— in short, the five aggregates of clinging are suffering. Now this, monks, is the noble truth of the origin of suffering: it is this craving which leads to renewed existence, accompanied by delight and lust, seeking delight here and there; that is to say: craving for sensual pleasures, craving for existence, craving for non-existence. Now this, monks, is the noble truth of the cessation of suffering: it is the complete fading away and cessation of that very craving, giving it up, relinquishing it, being liberated from it, non-attachment to it. Now this, monks, is the noble truth of the path leading to the cessation of suffering: it is just this Noble Eightfold Path, that is to say: right view… right concentration. ‘This is the noble truth of suffering’— thus, monks, in regard to things unheard before, vision arose in me, knowledge arose, wisdom arose, true knowledge arose. arose, light arose. ‘This noble truth of suffering is to be fully understood’— thus, monks, in me, previously…pe… arose. ‘This noble truth of suffering has been fully understood’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the origin of suffering’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the origin of suffering is to be abandoned’— thus, monks, in me, previously…pe… arose. ‘This noble truth of the origin of suffering has been abandoned’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the cessation of suffering’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the cessation of suffering is to be realized’— thus, monks, in me, previously…pe… arose. ‘This noble truth of the cessation of suffering has been realized’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the path leading to the cessation of suffering’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the path leading to the cessation of suffering is to be developed’— thus, monks, in me, previously…pe… arose. ‘This noble truth of the path leading to the cessation of suffering has been developed’— thus, monks, in me, regarding teachings unheard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light Arose. And as long as, bhikkhus, concerning these four noble truths, this three-turn, twelve-fold knowledge and vision as it really is was not perfectly purified for me, so long, bhikkhus, I did not in the world with its devas, Māra, and Brahmā, among the generation of recluses and brahmins, devas and humans, declare myself to be 'fully awakened to unsurpassed perfect self-awakening.' But when, bhikkhus, concerning these four noble truths, this three-turn, twelve-fold knowledge and vision as it really is was perfectly purified for me, then, bhikkhus, I in the world with its devas, Māra, and Brahmā, among the generation of recluses and brahmins, devas and humans, declared myself to be 'fully awakened to unsurpassed perfect self-awakening.' And knowledge and vision arose in me: 'My liberation is unshakeable, this is my last birth, now there is no more renewed existence.'" This the Blessed One said. Delighted, the group of five bhikkhus rejoiced in the Blessed One's words. And while this exposition was being spoken, to Venerable Koṇḍañña the dustless, stainless eye of Dhamma arose: "Whatever is of the nature to arise, all that is of the nature to cease." And when the Wheel of Dhamma was set in motion by the Blessed One, the earth-dwelling devas raised a cry: "This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One in Bārāṇasī, at Isipatana, in the Deer Park, a Wheel that cannot be stopped by any recluse or brahmin or deva or Māra or Brahmā or anyone in the world!" Hearing the cry of the earth-dwelling devas, the devas of the Four Great Kings raised a cry: "This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One in Bārāṇasī, at Isipatana, in the Deer Park, a Wheel that cannot be stopped by any recluse or brahmin or deva or Māra or Brahmā or anyone in the world!" Hearing the cry of the devas of the Four Great Kings, the Tāvatiṃsa devas... the Yāmā devas... the Tusitā devas... the Nimmā... the gods who delight in creation… the gods who wield power over others’ creations… the gods of the Brahma-assemblage made their voices heard: “This unsurpassed Wheel of Dhamma has been set in motion by the Blessed One in Bārāṇasī, at Isipatana, in the Deer Park, not to be turned back by any ascetic or brahmin, or god or Māra or Brahmā, or by anyone in the world.” Thus, at that moment, at that instant, at that very second, the sound rose up to the Brahma-world. And this ten-thousand-fold world system trembled, quaked, and shook violently, and an immeasurable, glorious radiance appeared in the world, surpassing the divine power of the gods. Then the Blessed One uttered this inspired utterance: “Indeed, Koṇḍañña has understood, indeed, Koṇḍañña has understood!” Thus, the venerable Koṇḍañña came to be known as ‘Aññāsikoṇḍañña’ (Koṇḍañña Who Has Understood). The First. 2. The Tathāgata Sutta “‘This is the noble truth of suffering,’ monks, in regard to things unheard before, vision arose in the Tathāgatas, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of suffering is to be fully understood,’ monks, in regard to things unheard before… arose. ‘This noble truth of suffering has been fully understood,’ monks, in regard to things unheard before, vision arose in the Tathāgatas, knowledge arose, wisdom arose, true knowledge arose, light arose. “‘This is the noble truth of the origin of suffering,’ monks, in regard to things unheard before, vision arose in the Tathāgatas, knowledge arose, wisdom arose, true knowledge arose, light arose. ‘This noble truth of the origin of suffering is to be abandoned,’ monks,