English
Consciousness, name-and-form, six sense-bases, contact, feeling, becoming, birth, old age and death, this is suffering. Ignorance, formations, craving, clinging, this is the origin. Thus, "this is self-made," one might inquire, and what is suffering in dependent origination, this is that origin declared. From the cessation of ignorance, the cessation of formations, up to the cessation of old age and death, this is the cessation. These are three truths: suffering, origin, and cessation. 11. There, what are suffering, origin, and the path? "Whoever has seen suffering and its source, How could that being incline to sensual pleasures? For knowing that sensual pleasures in the world are a bond, The mindful one should train for their removal." He who saw suffering, this is suffering. From what it arises, this is the origin. The seen, from what it arises, up to the training for its removal, this is the path. These are the three truths. The Cowherd Simile Sutta in the Book of Elevens. Therein, as far as connection with form, and the six sense bases, like covering a wound, and the ford, and how one obtains sublime joy and delight connected with the Dhamma, and the fourfold existence and the object, this is suffering. As far as removing the thorny bush, this is the origin. Connection with form, removing the thorny bush, covering the wound, knowledge of the path, and skill in finding pasture, this is the path. The remaining phenomena: there are causes, there are conditions, there are supports; milking with residue, many offerings, and phenomena dependent on good friendship, and knowledge of the path as a cause; these are the three truths. Therein, what is suffering, and the path, and cessation? Mindfulness of the body established, restrained in the six sense bases; Constantly the bhikkhu is concentrated, he would know his own Nibbāna. Therein, that mindfulness of the body, and the six sense bases, where all this is suffering. That mindfulness of the body, and that restraint of virtue, and that concentration, where that mindfulness is, this is the aggregate of wisdom. All of it, the aggregate of virtue, the aggregate of concentration, this is the path. By one dwelling thus, Nibbāna is to be known. This is cessation. These are the three truths. Established in virtue, two phenomena are to be developed: calmness and insight. Therein, those phenomena arisen with the mind, this is suffering. That calmness and that insight, this is the path. Freedom of mind through dispassion for lust, and freedom of wisdom through dispassion for ignorance, this is cessation. These are the three truths. Therein, what is the origin and cessation? Hopes and longings and delight, established in various elements, with recollection; Arising from the root of ignorance, yearned for, all of them by me destroyed... Rootless. "Ignorance is the root and origin," thus is the origin according to the ancients. "All has been destroyed by me, root and all," thus is the cessation. These are the two truths. The non-comprehension, the non-penetration of the four principles should be explained in detail. Of noble virtue, concentration, wisdom, liberation. Therein, that which is the non-comprehension, the non-penetration of these four principles, this is the origin. The penetration of the craving for existence, this is the cessation. This is the origin and the cessation. Therein, what is the origin and the path? Whatever streams there are in the world, Mindfulness is their restraint; I declare the closing of the streams, By wisdom are they shut off. "Whatever streams" – this is the origin. And that wisdom, and that mindfulness, which are the restraint and the shutting off, this is the path. These are the two truths. The Sañcetaniya Sutta, in the manner of a strong wheel-rim, was expounded in six months. Therein, whatever bodily action is crooked, faulty, stained, whatever crookedness, faultiness, stainedness there is, this is the origin. Likewise, verbal action, mental action that is not crooked, not faulty, not stained, whatever non-crookedness, non-faultiness, non-stainedness there is, this is the path. Likewise, verbal action, mental action. These are the two truths: origin and path. Therein, what is the origin, the cessation, and the path? "For one who relies, there is agitation; for one who relies not, there is no agitation. When there is no agitation, there is tranquility. When there is tranquility, there is no inclination. When there is no inclination, there is no coming and going. When there is no coming and going, there is no passing away and reappearing. When there is no passing away and reappearing, there is neither here nor beyond nor in between the two. This is the end of suffering." Therein, the two dependencies, this is the origin. And that non-reliance, and that non-inclination, this is the path. That there is no coming and going, and no passing away and reappearing, and that "this is the end of suffering" – this is the cessation. These are the three truths. Mindfulness of the body not established... (and so on)... whatever knowledge and vision of liberation, this is the origin. The eleven dependencies for liberation, up to the attainment of dependency, established in the body One whose mindfulness has gone, lives. Restraint of virtue is purifying, and the knowledge and vision of liberation, this is the path. And that liberation, this is cessation. These are the three truths: Origin, and cessation, and path. 12. Therein, what are cessation and path? By the truth made by oneself, thereby, one has gone to final Nibbāna, doubt overcome; And having known non-existence in the world, that monk has exhausted rebirth. That which is by truth, this is the path. That which is the exhaustion of rebirth, this is cessation. These are the two truths. The five liberation-bases, the Teacher taught the Dhamma, or some other wise fellow practitioner, thus it should be done in detail. For one who experiences the meaning, joy arises, for one who is joyful, rapture arises, until, becoming disenchanted, one becomes dispassionate, this is the path. That liberation, this is cessation. Thus, the five liberation-bases in detail. These are the two truths: cessation and path. These are common suttas. From these common suttas, as they are laid out, by penetration and by characteristic, having descended, other suttas should be indicated without diminishing. A verse should be inferred from verses, an explanation from explanations. And these common ten expansions and one four-fold exposition are common. And this is a miscellaneous exposition. One, five, and six, and a partial exposition, all. These two avoidances and the former ten. These twelve expansions are truths. By this much, there is no complete sutta, that is like an explanation or a verse. By these twelve expansions, one should not descend, but diligently search and indicate. Therein, this is the summary. All suffering goes to convergence with seven terms. By which seven? Association with the unloved and separation from the loved, by these two terms all suffering should be indicated. Its two supports are – body and mind. Therefore it is said, "bodily suffering and mental suffering." There is no suffering that is not bodily or not mental, all Suffering is to be described by two sufferings: physical and mental. It is comprised of three kinds of suffering: the suffering of pain, the suffering of formations, the suffering of change. Thus, all that suffering is comprised of three kinds of suffering. Thus, this suffering is threefold. Suffering is twofold: physical and mental. It is twofold: association with what is disliked, separation from what is liked. This is suffering of seven kinds. Therein, the origin is threefold, not fourfold, not fivefold. Which is threefold? Craving, views, and kamma. Therein, craving and kamma are the origin of existence. Likewise, the inferiority and superiority of what is produced, this is the origin. Thus, whatever inferiority and superiority there is in states of existence, whatever is comprised of the three kinds of suffering, and whatever conscious body is brought forth by two roots, shrouded by ignorance, bound by craving for existence, that too is comprised of the three kinds of suffering. Likewise, from perversion, views are to be understood as existence. It is to be described as sevenfold. One perversion is described in three ways, and there are four bases of perversion. Therein, which is the one perversion? It is the wrong grasping by rejection, the entering, for example, when one grasps wrongly, "impermanent as permanent." Thus, there are four perversions. This one perversion is called perception, consciousness, view. Which are the four bases of perversion? Body, feeling, consciousness, phenomena. Thus, for one who has fallen into perversion, unwholesome states increase. Therein, perversion of perception increases hatred, the root of unwholesome states. Perversion of consciousness increases greed, the root of unwholesome states. Perversion of view increases delusion, the root of unwholesome states. Therein, for hatred, the root of unwholesome states, three wrongnesses are the fruit: wrong speech, wrong action, wrong livelihood. For greed, the root of unwholesome states, three wrongnesses are the fruit: wrong intention, wrong effort, wrong concentration. For delusion, the root of unwholesome states, two wrongnesses are the fruit: wrong view, and wrong mindfulness. Thus, unwholesome states have a cause. With conditions, and perversions are conditions. Unwholesome roots with causes, these same, by the opposite, neither less nor more, by two conditions, should be stated. In cessation and in the path, taking perversion, from beyond, by the opposite, four. Therein are these summary verses: The world is enveloped by ignorance, the mind is also a fetter; That craving for existence is cut off, and these two are liberations. This body is like a pot,