“It is in this way, venerable sir, that I remember the Four Noble Truths taught by the Blessed One.”
“Good, good, bhikkhu! It is good that you remember the Four Noble Truths taught by me. Suffering, bhikkhu, is the first noble truth taught by me: remember it thus. For if any ascetic or brahmin should speak thus … (as above) … [429] ‘This is not the fourth noble truth of the way leading to the cessation of suffering taught by the ascetic Gotama; having rejected this fourth noble truth of the way leading to the cessation of suffering, I will make known another fourth noble truth of the way leading to the cessation of suffering’—this is impossible.
“In this way, bhikkhu, remember the Four Noble Truths taught by me.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
17 (7) Ignorance
Sitting to one side, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘ignorance, ignorance.’ What is ignorance, venerable sir, and in what way is one immersed in ignorance?”
“Bhikkhu, not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering: this is called ignorance, bhikkhu, and it is in this way that one is immersed in ignorance.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
18 (8) True Knowledge
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, it is said, ‘true knowledge, true knowledge.’ What is true knowledge, venerable sir, and in what way has one arrived at true knowledge?” [430]
“Bhikkhu, knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering: this is called true knowledge, bhikkhu, and it is in this way that one has arrived at true knowledge.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
19 (9) Implications
“‘This is the noble truth of suffering’: such has been made known by me. In this statement, ‘This is the noble truth of suffering,’ there are innumerable nuances, innumerable details, innumerable implications.384
“‘This is the noble truth of the origin of suffering’ … ‘This is the noble truth of the cessation of suffering’ … ‘This is the noble truth of the way leading to the cessation of suffering’: such has been made known by me. In this statement, ‘This is the noble truth of the way leading to the cessation of suffering,’ there are innumerable nuances, innumerable details, innumerable implications.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
20 (10) Actual
“Bhikkhus, these four things are actual, unerring, not otherwise. 385 What four?
“‘This is suffering’: this, bhikkhus, is actual, unerring, not otherwise. ‘This is the origin of suffering’: this is actual, unerring, not otherwise. ‘This is the cessation of suffering’: this is actual, unerring, not otherwise. [431] ‘This is the way leading to the cessation of suffering’: this is actual, unerring, not otherwise.
“These four things, bhikkhus, are actual, unerring, not otherwise.
“Therefore, bhikkhu, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
III. KOṬIGĀMA
21 (1) Koṭigāma (1) 386
On one occasion the Blessed One was dwelling among the Vajjians at Koṭigāma. There the Blessed One addressed the bhikkhus thus: “Bhikkhus, it is because of not understanding and not penetrating the Four Noble Truths that you and I have roamed and wandered through this long course of saṃsāra. What four?
“It is, bhikkhus, because of not understanding and not penetrating the noble truth of suffering that you and I have roamed and wandered through this long course of saṃsāra. It is because of not understanding and not penetrating the noble truth of the origin of suffering … the noble truth of the cessation of suffering … the noble truth of the way leading to the cessation of suffering [432] that you and I have roamed and wandered through this long course of saṃsāra.
“That noble truth of suffering, bhikkhus, has been understood and penetrated. That noble truth of the origin of suffering has been understood and penetrated. That noble truth of the cessation of suffering has been understood and penetrated. That noble truth of the way leading to the cessation of suffering has been understood and penetrated. Craving for existence has been cut off; the conduit to existence has been destroyed; now there is no more renewed existence.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:“Because of not seeing as they are
The Four Noble Truths,
We have wandered through the long course
In the various kinds of births.
“Now these truths have been seen;
The conduit to existence is severed;
Cut off is the root of suffering:
Now there is no more renewed existence.”
22 (2) Koṭigāma (2) 387
“Bhikkhus, those ascetics or brahmins who do not understand as it really is: ‘This is suffering’; who do not understand as it really is: ‘This is the origin of suffering’; who do not understand as it really is: ‘This is the cessation of suffering’; who do not understand as it really is: ‘This is the way leading to the cessation of suffering’: these I do not consider to be ascetics among ascetics or brahmins among brahmins, and these venerable ones do not, by realizing it for themselves with direct knowledge, enter and dwell, in this very life, in the goal of asceticism or the goal of brahminhood.
“But, bhikkhus, those ascetics or brahmins who understand these things: these I consider to be ascetics among ascetics and brahmins among brahmins, [433] and these venerable ones, by realizing it for themselves with direct knowledge, enter and dwell, in this very life, in the goal of asceticism and the goal of brahminhood.”
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this:“Those who do not understand suffering,
Who do not know suffering’s origin,
Nor where suffering completely stops,
Where it ceases without remainder;
Who do not know that path
Which leads to suffering’s appeasement:
They are devoid of mind’s liberation
And also of liberation by wisdom;
Incapable of making an end,
They fare on to birth and aging.
“But those who understand suffering,
Who know too suffering’s origin,
And where suffering completely stops,
Where it ceases without remainder;
Who understand that path
Which leads to suffering’s appeasement:
They are endowed with mind’s liberation
And also with liberation by wisdom;
Being capable of making an end,
They fare no more in birth and aging.”
23 (3) The Perfectly Enlightened One
At Sāvatthī. “Bhikkhus, there are these Four Noble Truths. What four? The noble truth of suffering … the noble truth of the way leading to the cessation of suffering. It is because he has fully awakened to these Four Noble Truths as they really are that the Tathāgata is called the Arahant, the Perfectly Enlightened One.
“Therefore, bhikkhus, a
n exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
24 (4) Arahants
At Sāvatthī. “Bhikkhus, whatever Arahants, Perfectly Enlightened Ones, in the past fully awakened to things as they really are, all fully awakened to the Four Noble Truths as they really are. [434] Whatever Arahants, Perfectly Enlightened Ones, in the future will fully awaken to things as they really are, all will fully awaken to the Four Noble Truths as they really are. Whatever Arahants, Perfectly Enlightened Ones, at present have fully awakened to things as they really are, all have fully awakened to the Four Noble Truths as they really are.
“What 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 way leading to the cessation of suffering. Whatever Arahants, Perfectly Enlightened Ones, fully awakened … will fully awaken … have fully awakened to things as they really are, all have fully awakened to these Four Noble Truths as they really are.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
25 (5) The Destruction of the Taints
“Bhikkhus, I say that the destruction of the taints is for one who knows and sees, not for one who does not know and does not see.388 For one who knows what, for one who sees what, does the destruction of the taints come about? The destruction of the taints comes about for one who knows and sees: ‘This is suffering’; for one who knows and sees: ‘This is the origin of suffering’; for one who knows and sees: ‘This is the cessation of suffering’; for one who knows and sees: ‘This is the way leading to the cessation of suffering.’ It is for one who knows thus, for one who sees thus, that the destruction of the taints comes about.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
26 (6) Friends
“Bhikkhus, those for whom you have compassion and who think you should be heeded—whether friends or colleagues, relatives or kinsmen—[435] these you should exhort, settle, and establish for making the breakthrough to the Four Noble Truths as they really are.
“What 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 way leading to the cessation of suffering.
“Those for whom you have compassion … these you should exhort, settle, and establish for making the breakthrough to these Four Noble Truths as they really are.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
27 (7) Actual
“Bhikkhus, there are these Four Noble Truths. What 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 way leading to the cessation of suffering. These Four Noble Truths, bhikkhus, are actual, unerring, not otherwise. Therefore they are called noble truths.389
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
28 (8) The World
“Bhikkhus, these are these Four Noble Truths. What 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 way leading to the cessation of suffering. In this world, with its devas, Marā, and Brahmā, in this generation with its ascetics and brahmins, its devas and humans, the Tathāgata is the noble one. Therefore they are called noble truths.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’” [436]
29 (9) To Be Fully Understood
“Bhikkhus, there are these Four Noble Truths. What 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 way leading to the cessation of suffering. These are the Four Noble Truths.
“Of these Four Noble Truths, bhikkhus, there is a noble truth that is to be fully understood; there is a noble truth that is to be abandoned; there is a noble truth that is to be realized; there is a noble truth that is to be developed.
“And what, bhikkhus, is the noble truth that is to be fully understood? The noble truth of suffering is to be fully understood; the noble truth of the origin of suffering is to be abandoned; the noble truth of the cessation of suffering is to be realized; the noble truth of the way leading to the cessation of suffering is to be developed.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
30 (10) Gavampati
On one occasion a number of elder bhikkhus were dwelling among the Cetiyans at Sahajāti. Now on that occasion when the elder bhikkhus had returned from their alms round, after their meal they had assembled in the pavilion and were sitting together when this conversation arose: “Friend, does one who sees suffering also see the origin of suffering, also see the cessation of suffering, also see the way leading to the cessation of suffering?”
When this was said, the Venerable Gavampati said to the elder bhikkhus: “Friends, in the presence of the Blessed One I have heard and learnt this: [437] ‘Bhikkhus, one who sees suffering also sees the origin of suffering, also sees the cessation of suffering, also sees the way leading to the cessation of suffering. One who sees the origin of suffering also sees suffering, also sees the cessation of suffering, also sees the way leading to the cessation of suffering. One who sees the cessation of suffering also sees suffering, also sees the origin of suffering, also sees the way leading to the cessation of suffering. One who sees the way leading to the cessation of suffering also sees suffering, also sees the origin of suffering, also sees the cessation of suffering.’”390
IV. THE SIṂSAPĀ GROVE
31 (1) The Siṃsapā Grove
On one occasion the Blessed One was dwelling at Kosambī in a siṃsapā grove. Then the Blessed One took up a few siṃsapā leaves in his hand and addressed the bhikkhus thus: “What do you think, bhikkhus, which is more numerous: these few siṃsapā leaves that I have taken up in my hand or those in the siṃsapā grove overhead?” [438]
“Venerable sir, the siṃsapā leaves that the Blessed One has taken up in his hand are few, but those in the siṃsapā grove overhead are numerous.”
“So too, bhikkhus, the things I have directly known but have not taught you are numerous, while the things I have taught you are few. And why, bhikkhus, have I not taught those many things? Because they are unbeneficial, irrelevant to the fundamentals of the holy life, and do not lead to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have not taught them.
“And what, bhikkhus, have I taught? I have taught: ‘This is suffering’; I have taught: ‘This is the origin of suffering’; I have taught: ‘This is the cessation of suffering’; I have taught: ‘This is the way leading to the cessation of suffering.’ And why, bhikkhus, have I taught this? Because this is beneficial, relevant to the fundamentals of the holy life, and leads to revulsion, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to Nibbāna. Therefore I have taught this.
“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of sufferin
g.’”
32 (2) Acacia
“Bhikkhus, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is, without having made the breakthrough to the noble truth of the origin of suffering as it really is, without having made the breakthrough to the noble truth of the cessation of suffering as it really is, without having made the breakthrough to the noble truth of the way leading to the cessation of suffering as it really is, I will completely make an end to suffering’—this is impossible.
“Just as, bhikkhus, if someone should speak thus: ‘Having made a basket of acacia leaves or of pine needles or of myrobalan leaves,391 [439] I will bring water or a palm fruit,’392 this would be impossible; so too, if anyone should speak thus: ‘Without having made the breakthrough to the noble truth of suffering as it really is… I will completely make an end to suffering’—this is impossible.
The Connected Discourses of the Buddha Page 203