2.
The Chapter on the Setting in Motion the Wheel of the Teaching
1.
The Discourse on Setting in Motion the Wheel of the Teaching
1081. On one occasion the Blessed One was dwelling at Bārāṇasī in the Deer Park at Isipatana. There the Blessed One addressed the group of five monks - "There are these two extremes, monks, that should not be cultivated by one who has gone forth. Which two? That which is the pursuit of sensual happiness in sensual pleasures, which is low, vulgar, belonging to ordinary people, ignoble, not connected with benefit, and that which is the pursuit of self-mortification, which is painful, ignoble, not connected with benefit. Not approaching these two extremes, monks, the middle practice has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna."
"And what, monks, is that middle practice that has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna? It is just this noble eightfold path, as follows - right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This, monks, is that middle practice that has been fully awakened to by the Truth-finder, giving vision, giving knowledge, leading to peace, to direct knowledge, to enlightenment, to Nibbāna.
"But this, monks, is the noble truth of suffering - birth is suffering, ageing is suffering, illness is suffering, death is suffering, association with what is not dear is suffering, separation from what is dear is suffering, not getting what one wishes for is also suffering - in brief, the five aggregates of clinging are suffering. But this, monks, is the noble truth of the origin of suffering - It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence. But this, monks, is the noble truth of the cessation of suffering - that which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment. But this, monks, is the noble truth of the practice leading to the cessation of suffering - It is just this noble eightfold path, as follows - right view, etc. right concentration.
'This is the noble truth of suffering' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. 'But this noble truth of suffering is to be fully understood' - thus, monks, formerly, etc. arose. 'But this noble truth of suffering has been fully understood' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.
'This is the noble truth of the origin of suffering' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. 'But this noble truth of the origin of suffering is to be abandoned' - thus, monks, formerly, etc. arose. 'But this noble truth of the origin of suffering has been abandoned' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.
'This is the noble truth of the cessation of suffering' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. 'That noble truth of the cessation of suffering is to be realized' - thus, monks, in the past, etc. arose. 'That noble truth of the cessation of suffering has been realized' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.
'This is the noble truth of the practice leading to the cessation of suffering' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose. 'That noble truth of the practice leading to the cessation of suffering is to be developed' - thus, monks, in the past, etc. arose. 'That noble truth of the practice leading to the cessation of suffering has been developed' - thus, monks, regarding things not heard before, vision arose for me, knowledge arose, wisdom arose, true knowledge arose, light arose.
"As long as, monks, my knowledge and vision as it really is of these four noble truths with three rounds and twelve aspects was not well purified, I did not acknowledge, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment.
"But when, monks, my knowledge and vision as it really is of these four noble truths with three rounds and twelve aspects was well purified, then I acknowledged, monks, in the world with its gods, with its Māras, with its Brahmās, among the generation with its ascetics and brahmins, with its gods and humans, that I had fully awakened to the unsurpassed perfect enlightenment. And knowledge and vision arose in me - 'Unshakable is my liberation, this is the last birth, there is now no more rebirth.' This is what the Blessed One said. Delighted, the group of five monks rejoiced in what the Blessed One had said.
And while this explanation was being spoken, the stainless, spotless eye of the Teaching arose in the Venerable Koṇḍañña - "Whatever has the nature of arising, all that has the nature of cessation."
And when the wheel of the Teaching had been set in motion by the Blessed One, the terrestrial gods proclaimed: "This unsurpassed wheel of the Teaching has been set in motion by the Blessed One at Bārāṇasī in the Deer Park at Isipatana, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." Having heard the sound of the terrestrial gods, the gods ruled by the four great kings proclaimed: "This unsurpassed wheel of the Teaching has been set in motion by the Blessed One at Bārāṇasī in the Deer Park at Isipatana, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world." Having heard the sound of the gods ruled by the four great kings, the Thirty-three gods... etc. the Yāma gods... etc. the Tusita gods... etc. the Nimmānaratī gods... etc. the Paranimmitavasavattī gods... etc. the gods of Brahmā's company proclaimed: "This unsurpassed wheel of the Teaching has been set in motion by the Blessed One at Bārāṇasī in the Deer Park at Isipatana, not to be rolled back by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world."
Thus in that moment, in that instant, the sound rose up as far as the Brahmā world. And this ten-thousand world-system trembled, quaked, and shook violently, and an immeasurable, eminent light appeared in the world, surpassing the divine power of the gods.
Then the Blessed One uttered this inspired utterance - "Koṇḍañña has indeed understood, Koṇḍañña has indeed understood!" Thus indeed the Venerable Koṇḍañña came to have the name 'Aññāsikoṇḍañña.' The first.
2.
The Discourse on the Truth-finder
1082. "'This is the noble truth of suffering' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. 'But this noble truth of suffering is to be fully understood' - thus, monks, for the Truth-finders, formerly, etc. arose. 'But this noble truth of suffering has been fully understood' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.
"'This is the noble truth of the origin of suffering' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. 'But this noble truth of the origin of suffering is to be abandoned' - thus, monks, for the Truth-finders, formerly, etc. arose. 'But this noble truth of the origin of suffering has been abandoned' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.
"'This is the noble truth of the cessation of suffering' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. 'But this noble truth of the cessation of suffering is to be realized' - thus, monks, for the Truth-finders, formerly, etc. arose. 'But this noble truth of the cessation of suffering has been realized' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose.
"'This is the noble truth of the practice leading to the cessation of suffering' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose. 'But this noble truth of the practice leading to the cessation of suffering is to be developed' - thus, monks, for the Truth-finders, formerly, etc. arose. 'But this noble truth of the practice leading to the cessation of suffering has been developed' - thus, monks, for the Truth-finders, regarding things not heard before, vision arose, knowledge arose, wisdom arose, true knowledge arose, light arose." The second.
3.
The Discourse on Aggregates
1083. "Monks, there are these four noble truths. What 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 practice leading to the cessation of suffering.
"And what, monks, is the noble truth of suffering? 'The five aggregates of clinging' should be said, as follows - the aggregate of clinging to matter, etc. the aggregate of clinging to consciousness. This is called, monks, the noble truth of suffering.
"And what, monks, is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence. This is called, monks, the noble truth of the origin of suffering.
"And what, monks, is the noble truth of the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment - this is called, monks, the noble truth of the cessation of suffering.
"And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, etc. right concentration - this is called, monks, the noble truth of the practice leading to the cessation of suffering. These, monks, are the four noble truths.
"Therefore, monks, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The third.
4.
The Discourse on Internal Sense Bases
1084. "Monks, there are these four noble truths. What 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 practice leading to the cessation of suffering.
"And what, monks, is the noble truth of suffering? 'The six internal sense bases' should be said. What are the six? The eye sense base, etc. the mind sense base - this is called, monks, the noble truth of suffering.
"And what, monks, is the noble truth of the origin of suffering? It is this craving which leads to rebirth, accompanied by delight and lust, finding delight here and there, as follows - sensual craving, craving for existence, craving for non-existence - this is called, monks, the noble truth of the origin of suffering.
"And what, monks, is the noble truth of the cessation of suffering? That which is the complete fading away and cessation of that very craving without remainder, the giving up, the relinquishment, the freedom, the non-attachment - this is called, monks, the noble truth of the cessation of suffering.
"And what, monks, is the noble truth of the practice leading to the cessation of suffering? It is just this noble eightfold path, as follows - right view, etc. right concentration - this is called, monks, the noble truth of the practice leading to the cessation of suffering. These, monks, are the four noble truths.
"Therefore, monks, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The fourth.
5.
The First Discourse on Remembering
1085. "Do you remember, monks, the four noble truths taught by me?" When this was said, a certain monk said this to the Blessed One - "I, venerable sir, remember the four noble truths taught by the Blessed One." "In what way, then, monk, do you remember the four noble truths taught by me?" "I, venerable sir, remember suffering as the first noble truth taught by the Blessed One; I, venerable sir, remember the origin of suffering as the second noble truth taught by the Blessed One; I, venerable sir, remember the cessation of suffering as the third noble truth taught by the Blessed One; I, venerable sir, remember the practice leading to the cessation of suffering as the fourth noble truth taught by the Blessed One. Thus, venerable sir, I remember the four noble truths taught by the Blessed One."
"Good, good, monk! Good indeed, monk, you remember the four noble truths taught by me. Suffering, monk, was taught by me as the first noble truth, so you should remember it; the origin of suffering, monk, was taught by me as the second noble truth, so you should remember it; the cessation of suffering, monk, was taught by me as the third noble truth, so you should remember it; the practice leading to the cessation of suffering, monk, was taught by me as the fourth noble truth, so you should remember it. Thus, monk, you should remember the four noble truths taught by me.
"Therefore, monk, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The fifth.
6.
The Second Discourse on Remembering
1086. "Do you remember, monks, the four noble truths taught by me?" When this was said, a certain monk said this to the Blessed One - "I, venerable sir, remember the four noble truths taught by the Blessed One."
"In what way, then, monk, do you remember the four noble truths taught by me?" "I, venerable sir, remember suffering as the first noble truth taught by the Blessed One. Whoever indeed, venerable sir, whether ascetic or brahmin, should speak thus - 'This is not suffering as the first noble truth which was taught by the ascetic Gotama. Having rejected this suffering as the first noble truth, I will declare another suffering as the first noble truth' - this is impossible. The origin of suffering, venerable sir, by the Blessed One, etc. I, venerable sir, remember the practice leading to the cessation of suffering as the fourth noble truth taught by the Blessed One. Whoever indeed, venerable sir, whether ascetic or brahmin, should speak thus - 'This is not the practice leading to the cessation of suffering as the fourth noble truth which was taught by the ascetic Gotama. Having rejected this practice leading to the cessation of suffering as the fourth noble truth, I will declare another practice leading to the cessation of suffering as the fourth noble truth' - this is impossible. Thus, venerable sir, I remember the four noble truths taught by the Blessed One."
"Good, good, monk! Good indeed, monk, you remember the four noble truths taught by me. Suffering, monk, was taught by me as the first noble truth, so you should remember it. Whoever indeed, monk, whether ascetic or brahmin, should speak thus - 'This is not suffering as the first noble truth which was taught by the ascetic Gotama. Having rejected this suffering as the first noble truth, I will declare another suffering as the first noble truth' - this is impossible. The origin of suffering, monk, etc. The cessation of suffering, monk, etc. the practice leading to the cessation of suffering, monk, was taught by me as the fourth noble truth, so you should remember it. Whoever indeed, monk, whether ascetic or brahmin, should speak thus - 'This is not the practice leading to the cessation of suffering as the fourth noble truth which was taught by the ascetic Gotama. Having rejected this practice leading to the cessation of suffering as the fourth noble truth, I will declare another practice leading to the cessation of suffering as the fourth noble truth' - this is impossible. Thus, monk, you should remember the four noble truths taught by me.
"Therefore, monk, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The sixth.
7.
The Discourse on Ignorance
1087. Seated to one side, that monk said this to the Blessed One - "'Ignorance, ignorance', venerable sir, is said. What indeed, venerable sir, is ignorance; and in what respect is one gone to ignorance?" "Whatever, monk, is not knowing suffering, not knowing the origin of suffering, not knowing the cessation of suffering, not knowing the practice leading to the cessation of suffering - this is called, monk, ignorance; and to this extent one is gone to ignorance."
"Therefore, monk, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The seventh.
8.
The Discourse on True Knowledge
1088. Then a certain monk approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, that monk said this to the Blessed One - "'True knowledge, true knowledge', venerable sir, is said. What indeed, venerable sir, is true knowledge; and in what respect is one gone to true knowledge?" "Whatever, monk, is knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the practice leading to the cessation of suffering - this is called, monk, true knowledge; and to this extent one is gone to true knowledge."
"Therefore, monk, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The eighth.
9.
The Discourse on Explanation
1089. "'This is the noble truth of suffering' - monks, has been laid down by me. Therein there are immeasurable letters, immeasurable phrases, immeasurable explanations - 'Thus this is the noble truth of suffering'; this is the origin of suffering, etc. this is the cessation of suffering, etc. 'This is the noble truth of the practice leading to the cessation of suffering' - monks, has been laid down by me. Therein there are immeasurable letters, immeasurable phrases, immeasurable explanations - 'Thus this is the noble truth of the practice leading to the cessation of suffering.'
"Therefore, monks, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The ninth.
10.
The Discourse on the True
1090. "Monks, there are these four things that are true, unerring, not otherwise. What are the four? 'This is suffering', monks - this is true, this is unerring, this is not otherwise; 'This is the origin of suffering' - this is true, this is unerring, this is not otherwise; 'This is the cessation of suffering' - this is true, this is unerring, this is not otherwise; 'This is the practice leading to the cessation of suffering' - this is true, this is unerring, this is not otherwise - these, monks, are the four things that are true, unerring, not otherwise.
"Therefore, monks, exertion is to be done regarding 'This is suffering', etc. exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The tenth.
The Chapter on Setting in Motion the Wheel of the Teaching is the second.
Its summary:
Retention, and two on Ignorance, True Knowledge, Explanation, and Actual.