English
knowledge of the path leading to the cessation of suffering – this is called, monk, true knowledge; by this much one has attained true knowledge. Therefore, monk, ‘This is suffering’ – effort should be made. ‘This is the origin of suffering’ – effort should be made. ‘This is the cessation of suffering’ – effort should be made. ‘This is the path leading to the cessation of suffering’ – effort should be made. The Eighth. 9. The Discourse on Elucidation 1089. ‘This is the noble truth of suffering,’ monks, has been declared by me. Therein are immeasurable descriptions, immeasurable expressions, immeasurable elucidations – ‘thus is this the noble truth of suffering’; ‘this is the origin of suffering’... ‘this is the cessation of suffering’... ‘this is the noble truth of the path leading to the cessation of suffering,’ monks, has been declared by me. Therein are immeasurable descriptions, immeasurable expressions, immeasurable elucidations – ‘thus is this the noble truth of the path leading to the cessation of suffering’. Therefore, monks, ‘This is suffering’ – effort should be made. ‘This is the origin of suffering’ – effort should be made. ‘This is the cessation of suffering’ – effort should be made. ‘This is the path leading to the cessation of suffering’ – effort should be made. The Ninth. 10. The Discourse on Reality 1090. These four, monks, are real, not unreal, not otherwise. Which four? ‘This is suffering,’ monks, this is real, this is not unreal, this is not otherwise; ‘this is the origin of suffering’ – this is real, this is not unreal, this is not otherwise; ‘this is the cessation of suffering’ – this is real, this is not unreal, this is not otherwise; ‘this is the path leading to the cessation of suffering’ – this is real, this is not unreal, this is not otherwise – these, monks, are the four realities, not unrealities, not otherwise. Therefore, monks, ‘This is suffering’ – effort should be made. ‘This is the origin of suffering’ – effort should be made. ‘This is the cessation of suffering’ – effort should be made. ‘This is the path leading to the cessation of suffering’ – effort should be made. The Tenth. The Second Chapter on the Turning of the Wheel of Dhamma. Summary of that – Wheel of Dhamma, Tathāgata, Aggregates, and Sense Bases; Retention, and two Ignorances, Knowledge, Elucidation, Reality. 3. The Chapter on Koṭigāma 1. The First The Discourse at Koṭigāma 1091. At one time the Blessed One was dwelling among the Vajjians at Koṭigāma. There the Blessed One addressed the bhikkhus thus: “It is, bhikkhus, because of not understanding, not penetrating the four noble truths that you and I have long wandered and transmigrated through this long course. “Which four? It is, bhikkhus, because of not understanding, not penetrating the noble truth of suffering that you and I have long wandered and transmigrated through this long course. It is because of not understanding, not penetrating the noble truth of the origin of suffering… It is because of not understanding, not penetrating the noble truth of the cessation of suffering… It is because of not understanding, not penetrating the noble truth of the way leading to the cessation of suffering that you and I have long wandered and transmigrated through this long course. But now, bhikkhus, the noble truth of suffering has been understood, has been penetrated; the noble truth of the origin of suffering has been understood, has been penetrated; the noble truth of the cessation of suffering has been understood, has been penetrated; the noble truth of the way leading to the cessation of suffering has been understood, has been penetrated. Craving for existence has been cut off, the guide to existence has been destroyed; there is no more renewed existence.” This is what the Blessed One said. Having said this, the Sugata, the Teacher, further said this: “Not seeing as they really are The four noble truths, We have long transmigrated Through those very existences. “Now these have been seen, The guide to existence uprooted; The root of suffering cut off, There is no more renewed existence.” First. 2. The Second Discourse at Koṭigāma 1092. “Whatever recluses or brahmins, bhikkhus, do not understand as it really is, ‘This is suffering’; do not understand as it really is, ‘This is the origin of suffering’; do not understand as it really is, ‘This is the cessation of suffering’; do not understand as it really is, ‘This is the way leading to the cessation of suffering’—those recluses or brahmins, bhikkhus, are not considered by me as recluses among recluses, or as brahmins among brahmins. or among brahmins, they are considered brahmins. But these venerable ones do not themselves, having directly known and realized, abide in the present life for the goal of recluseship or for the goal of brahminhood. “But those recluses or brahmins, monks, who truly understand: ‘This is suffering,’ who truly understand: ‘This is the origin of suffering,’ who truly understand: ‘This is the cessation of suffering,’ who truly understand: ‘This is the path leading to the cessation of suffering’— those recluses or brahmins, monks, are considered recluses among recluses, and brahmins among brahmins. And those venerable ones themselves, having directly known and realized, abide in the present life for the goal of recluseship and for the goal of brahminhood.” This the Blessed One said. Having said this, the Sugata, the Teacher, then spoke further: “Those who do not understand suffering, and also the origin of suffering; Where suffering entirely, without remainder, ceases. And do not know that path, leading to the cessation of suffering; They are devoid of liberation of mind, and also of liberation by wisdom; They are incapable of making an end, they are subject to birth and old age. But those who understand suffering, and also the origin of suffering; Where suffering entirely, without remainder, ceases. And know that path, leading to the cessation of suffering; They are endowed with liberation of mind, and also of liberation by wisdom; They are capable of making an end, they are not subject to birth and old age.” The Second. 3. The Discourse on the Perfectly Self-Awakened One 1093. At Sāvatthī. “These four, monks, are the noble truths. Which four? The noble truth of suffering… …the noble truth of the path leading to the cessation of suffering— these, monks, are the four noble truths. Because of having perfectly awakened to these four noble truths as they really are, the Tathāgata is called ‘Arahant, Perfectly Self-Awakened One.’ Therefore, monks, ‘This is suffering’— effort should be made… …‘This is the path leading to the cessation of suffering’— ‘This path’ – effort should be made.” The Third. 4. The Discourse on Arahants 1094. At Savatthi. Whatever, monks, in the past, Arahants, Perfectly Self-Awakened Ones, fully awakened to reality as it is, all of them fully awakened to the four noble truths as they are. Whatever, monks, in the future, Arahants, Perfectly Self-Awakened Ones, will fully awaken to reality as it is, all of them will fully awaken to the four noble truths as they are. Whatever, monks, in the present, Arahants, Perfectly Self-Awakened Ones, fully awaken to reality as it is, all of them fully awaken to the four noble truths as they are. “Which are the four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the path leading to the cessation of suffering. Whatever, monks, in the past Arahants, Perfectly Self-Awakened Ones fully awakened to reality as it is, all of them fully awakened to these four noble truths as they are. Whatever, monks, in the future Arahants, Perfectly Self-Awakened Ones will fully awaken to reality as it is, all of them will fully awaken to these four noble truths as they are. Whatever, monks, in the present Arahants, Perfectly Self-Awakened Ones fully awaken to reality as it is, all of them fully awaken to these four noble truths as they are. “Therefore, monks, ‘This is suffering’ – effort should be made. ‘This is the origin of suffering’ – effort should be made. ‘This is the cessation of suffering’ – effort should be made. ‘This is the path leading to the cessation of suffering’ – effort should be made.” The Fourth. 5. The Discourse on the Destruction of the Taints 1095. “Monks, I declare the destruction of the taints for one who knows and sees, not for one who does not know and does not see. And what, monks, is it that one knows and sees for the destruction of the taints to occur? ‘This is suffering’ – for one who knows and sees this, monks, the taints are destroyed. ‘This is the origin of suffering’ – for one who knows and sees this, the taints are destroyed. ‘This is the cessation of suffering’ – for one who knows and sees this, the taints are destroyed. ‘This is the path leading to the cessation of suffering’ – for one who knows and sees this, the taints are destroyed. It is in this way, monks, that for one who thus knows and thus sees, the taints are destroyed. “Therefore, monks, ‘This is suffering’ – effort should be made. ‘This is the origin of suffering’ – effort should be made. ‘This is the cessation of suffering’ – effort should be made. ‘This is the path leading to the cessation of suffering’ – path. Regarding 'not given,' effort should be made. The Fifth. 6. Discourse on Friends Whosoever, monks, you would feel compassion for, and those who would think it worth listening to – whether friends or companions, or relatives or blood-relations – those, monks, should be exhorted by you, established by you, and settled by you, for the true understanding of the Four Noble Truths. Which four? The Noble Truth of Suffering, the Noble Truth of the Origin of Suffering, the Noble Truth of the Cessation of Suffering, the Noble Truth of the Path leading to the Cessation of Suffering. Whosoever, monks,