1.
The Chapter on Concentration
1.
The Discourse on Concentration
1071. At Sāvatthī. "Monks, develop concentration. A concentrated monk, monks, understands as it really is. And what does he understand as it really is? He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' Monks, develop concentration. A concentrated monk, monks, understands as it really is."
"Therefore, monks, exertion is to be done regarding 'This is suffering'; exertion is to be done regarding 'This is the origin of suffering'; exertion is to be done regarding 'This is the cessation of suffering'; exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The first.
2.
The Discourse on Seclusion
1072. "Devote yourselves to seclusion, monks. A monk in seclusion, monks, understands as it really is. And what does he understand as it really is? He understands as it really is: 'This is suffering'; he understands as it really is: 'This is the origin of suffering'; he understands as it really is: 'This is the cessation of suffering'; he understands as it really is: 'This is the practice leading to the cessation of suffering.' Devote yourselves to seclusion, monks. A monk in seclusion, monks, understands as it really is.
"Therefore, monks, exertion is to be done regarding 'This is suffering'; exertion is to be done regarding 'This is the origin of suffering'; exertion is to be done regarding 'This is the cessation of suffering'; exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The second.
3.
The First Discourse on the Son of Good Family
1073. "Whatever sons of good family, monks, in the past period of time rightly went forth from home into homelessness, all of them did so for the full realization of the four noble truths as they really are. Whatever sons of good family, monks, in the future period of time will rightly go forth from home into homelessness, all of them will do so for the full realization of the four noble truths as they really are. Whatever sons of good family, monks, at present rightly go forth from home into homelessness, all of them do so 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. Whatever sons of good family, monks, in the past period of time rightly went forth from home into homelessness, etc. will go forth, etc. go forth, all of them do so for the full realization of these same four noble truths as they really are.
"Therefore, monks, exertion is to be done regarding 'This is suffering'; exertion is to be done regarding 'This is the origin of suffering'; exertion is to be done regarding 'This is the cessation of suffering'; exertion is to be done regarding 'This is the practice leading to the cessation of suffering.'" The third.
4.
The Second Discourse on the Son of Good Family
1074. "Whatever sons of good family, monks, in the past period of time, having rightly gone forth from home into homelessness, fully realised as it really is, all of them fully realised the four noble truths as they really are. Whatever sons of good family, monks, in the future period of time, having rightly gone forth from home into homelessness, will fully realise as it really is, all of them will fully realise the four noble truths as they really are. Whatever sons of good family, monks, at present, having rightly gone forth from home into homelessness, fully realise as it really is, all of them fully realise 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 sons of good family, monks, in the past period of time, having rightly gone forth from home into homelessness, fully realised as it really is, etc. will fully realise, etc. fully realise, all of them fully realise 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 First Discourse on Ascetics and Brahmins
1075. "Whatever ascetics or brahmins, monks, in the past period of time fully awakened to as it really is, all of them fully awakened to the four noble truths as they really are. Whatever ascetics or brahmins, monks, in the future period of time will fully awaken to as it really is, all of them will fully awaken to the four noble truths as they really are. Whatever ascetics or brahmins, monks, at present fully awaken to 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, etc. the noble truth of the practice leading to the cessation of suffering. Whatever ascetics or brahmins, monks, in the past period of time fully awakened to as it really is, etc. will fully awaken to, etc. fully awaken to, 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 fifth.
6.
The Second Discourse on Ascetics and Brahmins
1076. "Whatever ascetics or brahmins, monks, in the past period of time proclaimed that they had fully awakened to as it really is, all of them proclaimed that they had fully awakened to the four noble truths as they really are. Whatever ascetics or brahmins, monks, in the future period of time will proclaim that they have fully awakened to as it really is, all of them will proclaim that they have fully awakened to the four noble truths as they really are. Whatever ascetics or brahmins, monks, at present proclaim that they have fully awakened to as it really is, all of them proclaim that they have fully awakened to the four noble truths as they really are.
"What are the four? The noble truth of suffering, etc. the noble truth of the practice leading to the cessation of suffering. Whatever ascetics or brahmins, monks, in the past period of time proclaimed that they had fully awakened to as it really is, etc. will proclaim, etc. proclaim, all of them proclaim that they have fully awakened 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 sixth.
7.
The Discourse on Applied Thought
1077. "Do not, monks, think evil unwholesome thoughts, as follows - sensual thought, thought of anger, thought of violence. What is the reason for this? These thoughts, monks, are not connected with benefit, are not fundamental to the holy life, do not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"But when thinking, monks, you should think 'This is suffering'; you should think 'This is the origin of suffering'; you should think 'This is the cessation of suffering'; you should think 'This is the practice leading to the cessation of suffering.' What is the reason for this? These thoughts, monks, are connected with benefit, these are fundamental to the holy life, these lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"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 Reflection
1078. "Do not, monks, think evil unwholesome thoughts - 'The world is eternal' or 'the world is non-eternal' or 'the world is finite' or 'the world is infinite' or 'the soul is the same as the body' or 'the soul is one thing and the body another' or 'the Truth-finder exists after death' or 'the Truth-finder does not exist after death' or 'the Truth-finder both exists and does not exist after death' or 'the Truth-finder neither exists nor does not exist after death.' What is the reason for this? This thought, monks, is not connected with benefit, is not fundamental to the holy life, does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"But when thinking, monks, you should think 'This is suffering'; you should think 'This is the origin of suffering'; you should think 'This is the cessation of suffering'; you should think 'This is the practice leading to the cessation of suffering.' What is the reason for this? This thought, monks, is connected with benefit, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"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 Quarrelsome Speech
1079. "Do not, monks, engage in quarrelsome speech - 'You do not understand this Teaching and discipline, I understand this Teaching and discipline. How could you understand this Teaching and discipline! You are practising wrongly, I am practising rightly. What I say is consistent, what you say is inconsistent. What should have been said first you said last, what should have been said last you said first. What you have thought out for so long has been turned inside out. Your doctrine has been refuted, go and free yourself from your doctrine. You are proven wrong, disentangle yourself if you can.' What is the reason for this? This talk, monks, is not connected with benefit, is not fundamental to the holy life, does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"But when speaking, monks, you should speak 'This is suffering'; you should speak 'This is the origin of suffering'; you should speak 'This is the cessation of suffering'; you should speak 'This is the practice leading to the cessation of suffering.' Etc. exertion is to be done." The ninth.
10.
The Discourse on Pointless Talk
1080. "Do not, monks, engage in various kinds of pointless talk, as follows - talk about kings, talk about thieves, talk about ministers, talk about armies, talk about perils, talk about battles, talk about food, talk about drink, talk about clothes, talk about beds, talk about garlands, talk about odours, talk about relatives, talk about vehicles, talk about villages, talk about towns, talk about cities, talk about countries, talk about women, talk about heroes, talk about streets, talk about wells, talk about the dead, talk about diversity, speculations about the world, speculations about the sea, talk about existence and non-existence - or such. What is the reason for this? This talk, monks, is not connected with benefit, is not fundamental to the holy life, does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"But when speaking, monks, you should speak 'This is suffering'; you should speak 'This is the origin of suffering'; you should speak 'This is the cessation of suffering'; you should speak 'This is the practice leading to the cessation of suffering.' What is the reason for this? This talk, monks, is connected with benefit, this is fundamental to the holy life, this leads to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to highest enlightenment, to Nibbāna.
"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 Concentration is the first.
Its summary:
Ascetics and Brahmins, Applied Thought, Thought, Quarrelsome Talk.