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that which is fired and that which is raw; All ends in breaking, even so is the life of mortals. See those who cling, struggling, like fish in a shallow, dried-up stream; Seeing this, one should wander without attachment, not making attachment to existences. The Udakappana Sutta – this is death. What then is sorrow? Here he grieves, hereafter he grieves, the evil-doer grieves in both places; He grieves, he is tormented, seeing his own defiled kamma. Three evil deeds – this is sorrow. What then is lamentation? Greedy for sensual pleasures, infatuated, deluded, they are not to be advised, entrenched in unevenness; Overcome by suffering, they lament, “What will we be, departed from here?” Three misfortunes – this is lamentation. What then What is suffering? There were a hundred iron stakes, all felt individually; Burning like a fire, filled with a mass of flames. Great indeed is that burning, in the Saṃyutta Sutta, in the Saccasaṃyutta – this is suffering. What then is sorrow? Overcome by thoughts, he laments like a wretch; Hearing the clamor of others, such a one becomes distressed. These two are tormenting states – this is sorrow. What then is lamentation? As the smith's bellows, burns inside, not outside; So burns my heart, hearing the birth of the lotus. Three fires – this is lamentation. What then is association with the unpleasant? As rust sprung from iron, having arisen from it, eats that very iron; So the deeds of one who is too indulgent, lead him to a bad destination. These two accuse the Tathāgata, in the Ekuttarika Sutta, in the Duka Nipāta – this is association with the unpleasant. What then is separation from the beloved? As one who has met in a dream, on waking, sees not; So too, a person who has passed away, one does not see. Those devas, knowing the nature of falling away, admonish with three utterances. This is separation from the beloved. Not to get what one wishes, the three daughters of Māra; For that one who desires, for that being who has arisen desire; Those desires fail, he suffers as if pierced by a dart. In brief, the five aggregates of clinging are suffering. Eye and ear and nose, tongue, body, then mind; These are the terrible baits of the world, where beings are ordinary people. These five aggregates, monks – this is suffering. What then is old age and death? Short indeed is this life, one dies even before a hundred years; Or even a difficult life Thus, then indeed he dies even by old age. In the Saṃyutta, Pasenadi Saṃyutta, a discourse: "My grandmother has passed away" – this is old age and death. Therein, what are passing away and reappearance? "All beings will die, For life ends in death; They will go according to their kamma, Inheritors of their own kamma's fruits." – This is passing away and reappearance. By these discourses, And other similar nine-fold discourses included therein, Knowing suffering by its characteristic, The noble truth of suffering, both common and uncommon, Should be pointed out. A verse should be inferred from a verse, Or an explanation from explanations – This is suffering. 9. Therein, what is the origin of suffering? Beings attached to sensual pleasures, Attached to the fetter of sensual pleasure, Not seeing the danger in the fetter; Never indeed will those attached to the fetter, Cross the vast, great flood. The discourse on the Four Āsavas – This is the origin of suffering. Therein, what is the cessation of suffering? In whom no deceit dwells, nor conceit, Who is free from greed, selfless, without longing, With anger dispelled, with a mind utterly cooled; He is a brahmin, he is a recluse, he is a monk. These are two liberations: Liberation of mind through dispassion for lust; And liberation by wisdom through dispassion for ignorance – This is cessation. Therein, what is the path? This is the path, there is no other, For the purification of insight; The Noble Eightfold Path, This is the bewilderment of Māra. These seven, monks, are the factors of awakening – This is the path. Therein, what are the Four Noble Truths? "Whatever phenomena arise from a cause, Their cause the Tathāgata has declared; And their cessation, Thus speaks the Great Recluse." Phenomena arising from a cause are suffering, The origin of the cause, That is the word of the Blessed One. This is the Dhamma which is cessation, For those who dwell perceiving gratification In phenomena that lead to fetters. Defilements and craving increase, Dependent on craving is clinging... and so on... Thus of this... there is the arising of the entire mass of suffering. Therein, that which is a fetter – this is the origin. Those things that are conducive to fetters, and those sorrows, lamentations, pains, griefs, and despairs that arise – this is suffering. The contemplation of the danger in things conducive to fetters – this is the path. One is liberated from birth, old age, sickness, death, sorrows, lamentations, and even despairs – this is Nibbāna. These are the Four Truths. Therein, what is the Nibbāna-element without residue remaining? For one who has gone out, there is no measure, for there is nothing by which one could describe him; Having uprooted all attachments, the wise one, is cool, having silenced a hundred disputes. In the Saṃyutta, the Godhika Saṃyutta. These are uncommon suttas. Wherever the truths are designated, there, by the characteristic of truth, one should descend and seek that meaning with immeasurable expressions. Therein, the expression follows the meaning, and again the meaning follows the expression; for each one, immeasurable expressions, by these suttas, as laid out, the Four Noble Truths are to be designated. With verses included in the five Nikāyas, a verse is to be inferred from a verse, an explanation from an explanation. These are uncommon suttas. These are their summary verses: One night, the first, eight gifts and rebirths; Five former signs, like a pond with fish gone. By himself, from where, O king, three gods are sick; Just as for a potter, just as the digging of a river. Here he grieves, hereafter he grieves, and three evil deeds; Greedy and attached to sensual pleasures, up to the three misfortunes. A hundred iron stakes, a great burning; He was overcome by intentions, and by torments there. Just as the bellows of blacksmiths, three fires are declared; Just as rust arises from iron, so too false accusations against the Tathāgata. They instruct the gods in three ways, just as a meeting in a dream; And the three daughters of Māra, sa pierced by an arrow, he suffers. Eye, ear, and nose, the five aggregates are declared; Short indeed is this life, my grandmother is old. All beings will die, birth, passing away, and ceasing; Beings are intent on sensual pleasures, and on the four defilements. In whom there is no delusion, these are the two mental liberations; This is the path, there is no other, the factors of awakening are well taught. For one who has set, there is no measure, Godhika is fully unbound; Those phenomena that arise from causes, observing the fetters. These are the ten summary verses for them. 10. Here are the common suttas in which common truths are taught, in direct order, in reverse order, and mixed. This is the beginning. The world is enveloped by ignorance, [Ajita, said the Blessed One] It does not shine forth due to wavering and heedlessness; I speak of craving as an anointing, its suffering is a great fear. Here, what is ignorance and wavering, this is the origin. What is great fear, this is suffering. These are the two truths – suffering and its origin. In the Saṃyutta, in the Cittasaṃyutta, there is an explanation of "fetter and phenomena that are fettering." Here, what is the fetter, this is the origin. What are the fettering phenomena, this is suffering. These are the two truths – suffering and its origin. Here, what is suffering and its cessation? For a bhikkhu whose craving for existence is cut off, whose net is cut [whose mind is calm]; The round of birth is exhausted, there is no more rebirth now. What is the mind, this is suffering. What is the cutting off of craving for existence, this is the cessation of suffering. The round of birth is exhausted, there is no more rebirth now – this is the explanation. These are the two truths – suffering and its cessation. There are these two liberations, bhikkhus; mental liberation through dispassion for lust, and wisdom liberation through dispassion for ignorance. What is the mind, this is suffering. What is liberation, this is cessation. These are the two truths – suffering and its cessation. Here, what is suffering and the path? Like a pot Knowing this body, Establishing this mind like a city; Fight Māra with wisdom's weapon, And guard what's won, be unattached. There, this body like a pot, and this mind like a city, this is suffering. That one should fight Māra with wisdom's weapon, this is the path. These are two truths. What, monks, is not yours, that should be abandoned. What are the fetters, this is the path. Those things not self, to be abandoned, form up to consciousness, this is suffering and the path. There, what are suffering, origin, and cessation? Whatever sorrows or lamentations, And various sufferings in the world; These arise dependent on what is dear, When what is dear is absent, these do not arise. Whatever sorrows and lamentations, and the various kinds of suffering, which arise from affection, this is suffering. What is affection, this is the origin. What is the removal of desire and lust there, the non-doing of what is dear, this is the cessation. These are three truths. The wanderer Timbaruka believes "self-made, other-made." As this inquiry, this is suffering. That middle path, not approaching these two extremes, from ignorance arise formations, up to from birth arise old age and death, this too is suffering and origin.