3.
The Chapter at Koṭigāma
1.
The First Discourse on Koṭigāma
1091. On one occasion the Blessed One was dwelling among the Vajjis at Koṭigāma. There the Blessed One addressed the monks - "Monks, through not understanding, through not penetrating the four noble truths, thus this long course has been run through and wandered through by me as well as by you.
"Which four? Monks, through not understanding, through not penetrating the noble truth of suffering, thus this long course has been run through and wandered through by me as well as by you. The noble truth of the origin of suffering, etc. The noble truth of the cessation of suffering, etc. Monks, through not understanding, through not penetrating the noble truth of the practice leading to the cessation of suffering, thus this long course has been run through and wandered through by me as well as by you. Monks, this noble truth of suffering has been understood and penetrated, this noble truth of the origin of suffering has been understood and penetrated, this noble truth of the cessation of suffering has been understood and penetrated, this noble truth of the practice leading to the cessation of suffering has been understood and penetrated; Craving for existence has been cut off, the conduit to existence has been eliminated; There is now no more rebirth."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
This long course has been wandered through, in birth after birth.
The root of suffering has been cut off, there is now no more rebirth." The first.
2.
The Second Discourse at Koṭigāma
1092. "Whatever ascetics or brahmins, monks, 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 practice leading to the cessation of suffering', they are not for me, monks, ascetics or brahmins who are considered ascetics among ascetics or considered brahmins among brahmins; and those venerable ones do not dwell having attained the goal of asceticism or the goal of the holy life in this very life, having realised by direct knowledge themselves.
"But whatever ascetics or brahmins, monks, who understand as it really is 'This is suffering', who understand as it really is 'This is the origin of suffering', who understand as it really is 'This is the cessation of suffering', who understand as it really is 'This is the practice leading to the cessation of suffering', they are for me, monks, ascetics or brahmins who are considered ascetics among ascetics and considered brahmins among brahmins; and those venerable ones dwell having attained the goal of asceticism and the goal of the holy life in this very life, having realised by direct knowledge themselves."
This is what the Blessed One said. Having said this, the Fortunate One, the Teacher, further said this -
And where suffering entirely ceases altogether.
They are devoid of liberation of mind, and also of liberation by wisdom;
They are incapable of making an end, they indeed go to birth and ageing.
And where suffering entirely ceases altogether.
They are accomplished in liberation of mind, and also in liberation by wisdom;
They are all capable of making an end, they do not go to birth and ageing." The second.
3.
The Discourse on the One Enlightened by himself
1093. At Sāvatthī. "Monks, there are these four noble truths. What are the four? The noble truth of suffering, etc. the noble truth of the practice leading to the cessation of suffering - these, monks, are the four noble truths. Because of having fully awakened to these four noble truths as they really are, monks, the Truth-finder is called 'the Worthy One, the One Enlightened by himself'.
"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 the Worthy One
1094. At Sāvatthī. Whatever Worthy Ones, Fully Enlightened by themselves, monks, in the past period of time fully awakened as it really is, all of them fully awakened to the four noble truths as they really are. Whatever Worthy Ones, Fully Enlightened by themselves, monks, in the future period of time will fully awaken as it really is, all of them will fully awaken to the four noble truths as they really are. Whatever Worthy Ones, Fully Enlightened by themselves, monks, at present fully awaken as it really is, all of them fully awaken to the four noble truths as they really are.
"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. Whatever Worthy Ones, Fully Enlightened by themselves, monks, in the past period of time fully awakened as it really is, etc. will fully awaken, etc. fully awaken, all of them fully awaken to these four noble truths as they really are.
"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 Discourse on the Elimination of Mental Corruptions
1095. "I say, monks, the elimination of mental corruptions is for one who knows, for one who sees, not for one who does not know, not for one who does not see. And what, monks, knowing what, seeing what, is there elimination of mental corruptions? 'This is suffering', monks, for one knowing, for one seeing, there is elimination of mental corruptions; 'This is the origin of suffering', for one knowing, for one seeing, there is elimination of mental corruptions; 'This is the cessation of suffering', for one knowing, for one seeing, there is elimination of mental corruptions; 'This is the practice leading to the cessation of suffering', for one knowing, for one seeing, there is elimination of mental corruptions. Thus, monks, for one knowing thus, for one seeing thus, there is elimination of mental corruptions.
"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 fifth.
6.
The Discourse on a Friend
1096. "Those, monks, for whom you would have compassion, and who would think it worth hearing - whether friends or colleagues or relatives or blood-relations - they, monks, should be encouraged, settled, and established by you for the full realization of the four noble truths as they really are.
"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 practice leading to the cessation of suffering. Those, monks, for whom you would have compassion, and who would think it worth hearing - whether friends or colleagues or relatives or blood-relations - they, monks, should be encouraged, settled, and established by you for the full realization of these four noble truths as they really are.
"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 sixth.
7.
The Discourse on the True
1097. "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 - these, monks, are the four noble truths that are true, unerring, not otherwise; therefore they are called '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 seventh.
8.
The Discourse on the World
1098. "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. 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, the Truth-finder is noble; therefore they are called '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 eighth.
9.
The Discourse on What is to be Fully Understood
1099. "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 - these, monks, are the four noble truths. Of these four noble truths, monks, there is a noble truth to be fully understood, there is a noble truth to be abandoned, there is a noble truth to be realized, there is a noble truth to be developed.
"And what, monks, is the noble truth to be fully understood? The noble truth of suffering, monks, 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 practice leading to the cessation of suffering is to be developed.
"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 Gavampati
1100. On one occasion many elder monks were dwelling among the Cetis at Sahañcanika. Now at that time, when many elder monks, after the meal, having returned from their alms round, were seated together assembled in the circular pavilion, this discussion arose - "Whoever, friends, sees suffering, he also sees the origin of suffering, also sees the cessation of suffering, also sees the practice leading to the cessation of suffering."
When this was said, the Venerable Gavampati said this to the elder monks - "Face to face with the Blessed One I heard this, friends, face to face I received it - 'Whoever, monks, sees suffering, he also sees the origin of suffering, also sees the cessation of suffering, also sees the practice leading to the cessation of suffering. Whoever sees the origin of suffering, he also sees suffering, also sees the cessation of suffering, also sees the practice leading to the cessation of suffering. Whoever sees the cessation of suffering, he also sees suffering, also sees the origin of suffering, also sees the practice leading to the cessation of suffering. Whoever sees the practice leading to the cessation of suffering, he also sees suffering, also sees the origin of suffering, also sees the cessation of suffering.'" The tenth.
The Chapter on Koṭigāma is the third.
Its summary:
Friend and also the world, to be fully understood, and Gavampati.