Thus have I heard: On one occasion the Blessed One was living in the Deer Park at Isipatana near Bārāṇasi. Then the Blessed One addressed the monks saying, “Monks.” “Oh Bhante,” those monks replied to the Blessed One. Thereupon the Blessed One taught this:

“Monks, in the Deer Park at Isipatana near Bārāṇasi, the Tathāgata, the Arahant, the fully enlightened Buddha set in motion the matchless Wheel of Dhamma which cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

“Of what Four Noble Truths? It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Origin of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Cessation of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Way Leading to the Cessation of Suffering.

“Monks, the matchless Wheel of Dhamma set in motion by the Tathāgata, the Arahant, the fully enlightened Buddha, in the Deer Park at Isipatana near Bārāṇasi, cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

“Monks, cultivate the friendships of Sāriputta and Moggallāna; associate with Sāriputta and Moggallāna. They are wise and helpful to their companions in the holy life. Monks, Sāriputta is like a mother, Moggallāna like a nurse. Monks, Sāriputta trains others for the fruit of stream-entry, Moggallāna for the higher attainments.

“Monks, Sāriputta is very skilled in the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.”

So said the Blessed One. Having said this, the Sublime One rose from his seat and went into his dwelling. Then, soon after the Blessed One had gone, the Venerable Sāriputta addressed the monks saying, “Venerable friends.” “Venerable friend,” replied those monks to the Venerable Sāriputta.

Then the Venerable Sāriputta taught this discourse: “Friends, in the Deer Park at Isipatana near Bārāṇasi, the Tathāgata, the Arahant, the fully enlightened Buddha, set in motion the matchless Wheel of Dhamma which cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

“Of what Four Noble Truths? It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Origin of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Cessation of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Way Leading to the Cessation of Suffering.

“And what, friends, is the Noble Truth of Suffering? Birth is suffering, ageing is suffering, sickness is suffering, death is suffering; grief, crying, bodily pain, mental pain, and despair are suffering; not getting what one desires, that too, is suffering. In brief, the five aggregates of clinging are suffering.

“And what, friends, is birth? It is the birth of beings in the various orders of beings; their coming to birth, descending into a womb, generation of a specific birth, the appearance of the aggregates, and obtaining the sense bases. This, friends, is called birth.

“And what, friends, is ageing? It is the ageing of beings in the various orders of beings; their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of lifespan, and weakness of faculties. This, friends, is called ageing.

“And what, friends, is death? It is the passing of beings from the various orders of beings; their passing away, dissolution, disappearance, dying, completion of time, breaking up of the aggregates, and laying down of the body. This, friends, is called death.

“And what, friends, is sorrow? Friends, it is sorrow, sorrowing, sorrowfulness; inward sorrow, and inward intense sorrow by one who has encountered some misfortune or is affected by some painful state. This, friends, is called sorrow.

“And what, friends, is crying? Friends, it is wail and cry, wailing and crying; wail and crying of one who has encountered some misfortune or is affected by some painful state. This, friends, is called crying.

“And what, friends, is pain? Friends, it is bodily pain, bodily discomfort, and painful, unpleasant feeling born of bodily contact. This, friends, is called pain.

“And what, friends, is grief? Friends, it is mental pain, mental discomfort, and painful, uncomfortable feeling born of mental contact. This, friends, is called grief.

“And what, friends, is despair? Friends, it is trouble and despair; the tribulation and desperation of one who has encountered some misfortune or is affected by some painful state. This, friends, is called despair.

“And what, friends, is the suffering of not getting what one wishes?

“Friends, to beings subject to birth, there comes the wish: ‘Oh, might we not be subject to birth! Oh, might birth not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

“Friends, to beings subject to ageing there comes the wish: ‘Oh, might we not be subject to ageing! Oh, might ageing not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

“Friends, to beings subject to sickness there comes the wish: ‘Oh, might we not be subject to sickness! Oh, might sickness not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

“Friends, to beings subject to death there comes the wish: ‘Oh, might we not be subject to death! Oh, might death not to come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

“Friends, to beings subject to sorrow, pain, crying, grief and despair, there comes the wish: ‘Oh, might we not be subject to sorrow, pain, crying, grief and despair! Oh, might sorrow, pain, crying, grief and despair not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

“And what, friends, are the five aggregates of clinging that, in brief, are suffering? They are: the material form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formations aggregate of clinging, and the consciousness aggregate of clinging. Friends, these are the five aggregates of clinging that, in brief, are suffering. This friends, is called the Noble Truth of Suffering.

“And what, friends, is the Noble Truth of the Origin of Suffering? It is this craving which produces re-existence, accompanied by passionate lust, and finding delight now here, and now there; namely, craving for sense-pleasures, craving for existence and craving for non-existence. Friends, this is called the Noble Truth of the Origin of Suffering.

“And what, friends, is the Noble Truth of the Cessation of Suffering? It is the complete cessation of that very craving; giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it. Friends, this is called the Noble Truth of the Cessation of Suffering.

“And what, friends, is the Noble Truth of the Way leading to the Cessation of Suffering? It is just this Noble Eightfold Path that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“And what, friends, is right view? It is the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the way leading to the cessation of suffering. This, friends, is called right view.

“And what, friends, is right intention? It is the intention of renunciation, intention of non-ill will, and intention of non-harming. This, friends, is called right intention.

“And what, friends, is right speech? Refraining from false speech, refraining from divisive speech, refraining from harsh speech, and refraining from idle chatter. This, friends, is called right speech.

“And what, friends, is right action? Refraining from killing living beings, refraining from stealing, and refraining from sexual misconduct. This, friends, is called right action.

“And what, friends, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood. This, friends, is called right livelihood.

“And what, friends, is right effort? Here a monk generates desire for the non-arising of unarisen evil unwholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.

“He generates desire for the abandoning of arisen evil unwholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.

“He generates desire for the arising of unarisen wholesome states and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.

“He generates desire for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard. This friends, is called right effort.

“And what, friends, is right mindfulness? Here a monk abides contemplating the body in the body ardent, fully aware, and mindful, having put away greed and grief for the world. He abides contemplating feelings in feelings ardent, fully aware, and mindful, having put away greed and grief for the world. He abides contemplating the mind in the mind ardent, fully aware, and mindful, having put away greed and grief for the world. He abides contemplating mind-objects in mind-objects ardent, fully aware, and mindful, having put away greed and grief for the world. This friends, is called right mindfulness.

“And what, friends, is right concentration? Friends, here, detached from sensual pleasures detached from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought with rapture and pleasure born of seclusion.

“With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without applied and sustained thought with rapture and pleasure born of concentration.

“With the fading away of rapture, he abides in equanimity and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which, noble ones announce: “He has a pleasant abiding, who has equanimity and is mindful.”

“With the abandoning of pleasure and pain, and with the earlier disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness and equanimity. This friends, is called right concentration.

“This friends, is called the Noble Truth of the Way Leading to the Cessation of Suffering.

“Friends, in the Deer Park at Isipatana near Bārāṇasi, the Tathāgata, the Arahant, the fully enlightened Buddha, set in motion the matchless Wheel of Dhamma which cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.”

The Venerable Sāriputta taught this discourse. Those monks rejoiced and delighted in the discourse, taught by the Venerable Sāriputta.

Thus have I heard: On one occasion the Blessed One was living in the Deer Park at Isipatana near Bārānasi. Then the Blessed One addressed the group of five monks:

“Monks, these two extremes ought not to be practised by one who has gone forth from the household life. There is addiction to indulgence in sense-pleasures, which is low, coarse, and the way of ordinary people, not practised by noble ones, and is unbeneficial. And there is addiction to self-mortification, which is painful, not practised by noble ones, and unbeneficial.

“Avoiding both these extremes, monks, the Tathāgata has realized the Middle Path which gives vision, gives knowledge; and leads to calm, to insight, to enlightenment, and to Nibbāna.

“And what, monks, is the Middle Path realized by the Tathāgata which gives vision, gives knowledge; and leads to calm, to insight, to enlightenment, and to Nibbāna?

“It is just this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Monks, this is the Middle Path realized by the Tathāgata which gives vision, gives knowledge; and leads to calm, to insight, to enlightenment, and to Nibbāna.

“Monks, the Noble Truth of Suffering, is this: Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, association with disagreeable people and unpleasant things is suffering, separation from loved ones and pleasant thing is suffering, not receiving what one desires is suffering. In brief, the five aggregates of clinging are suffering.

“Monks, the Noble Truth of the Origin of Suffering is this: It is the craving which produces re-existence accompanied by passionate lust, and finding delight now here, and now there; namely, craving for sense-pleasures, craving for existence, and craving for non-existence.

“Monks, the Noble Truth of the Cessation of Suffering is this: It is the complete cessation of that very craving, giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it.

“Monks, the Noble Truth of the Path leading to the Cessation of Suffering is this: It is just this Noble Eightfold Path, namely, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“Monks, this is the Noble Truth of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me, concerning things not heard before.

“Monks, this Suffering as a Noble Truth should be fully realized. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Suffering as a Noble Truth has been fully realized by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this is the Noble Truth of the Origin of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Origin of Suffering as a Noble Truth should be removed completely. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Origin of Suffering as a Noble Truth has been removed completely by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this is the Noble Truth of the Cessation of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Cessation of Suffering as a Noble Truth should be attained. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Cessation of Suffering as a Noble Truth has been attained by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this is the Noble Truth of the Path leading to the Cessation of Suffering. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Path leading to the Cessation of Suffering as a Noble Truth should be developed. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, this Path leading to the Cessation of Suffering as a Noble Truth, has been developed by me. Such was the vision, the understanding, the wisdom, the knowledge, the light that arose in me concerning things not heard before.

“Monks, so long as my knowledge and vision of these Four Noble Truths, as they really are, were not perfected in their three phases and twelve aspects, I did not claim to have realized the matchless supreme Enlightenment, in this world with its devās, with its Māras and Brahmas; in this generation with its recluses and brahmins, with its devās and humans.

“Monks, but when my knowledge and vision of these Four Noble Truths, as they really are, were perfected in their three phases and twelve aspects, then I claimed to have realized the matchless supreme Enlightenment, in this world with its devās, with its Māras and Brahmas; in this generation with its recluses and brahmins, with its devās and humans.

“And a vision of insight arose in me thus: Unshakable is the liberation of my mind. This is my last birth. Now there is no more rebirth for me.”

The Blessed One taught this discourse on setting in motion the Wheel of Dhamma. The group of five monks was delighted, and they rejoiced in the words of the Blessed One.

When this discourse was thus expounded, there arose in the Venerable Kondañña the passion-free, stainless eye of Dhamma: “Whatever has the nature of arising, has the nature of ceasing.”

Now when the Blessed One set in motion the Wheel of Dhamma, the earth devās proclaimed thus: “The Matchless Wheel of Dhamma which cannot be stopped by any recluse, brahmin, devā, Māra or Brahma, or anyone in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Bārānasi.”

Upon hearing the proclamation of the earth devās, all the Cātummahārājika devās proclaimed thus…

Upon hearing the proclamation of the Cātummahārājika devās, all the Tāvatiṁsa devās proclaimed thus…

Upon hearing the proclamation of the Tāvatiṁsa devās, all the Yāma devās proclaimed thus…

Upon hearing the proclamation of the Yāma devās, all the Tusita devās proclaimed thus…

Upon hearing the proclamation of the Tusita devās, all the Nimmāṇaratī devās proclaimed thus…

Upon hearing the proclamation of the Nimmāṇaratī devās, all the Paranimmitavasavatti devās proclaimed thus…

Upon hearing the proclamation of the Paranimmitavasavatti devās, all the Brahmapārisajja devās proclaimed thus…

Upon hearing the proclamation of the Brahmapārisajja devās, all the Brahmapurohita devās proclaimed thus…

Upon hearing the proclamation of the Brahmapurohita devās, all the Mahābrahma devās proclaimed thus…

Upon hearing the proclamation of the Mahābrahma devās, all the Parittābha devās proclaimed thus: …

Upon hearing the proclamation of the Parittābha devās, all the Appamāṇābha devās proclaimed thus…

Upon hearing the proclamation of the Appamāṇābha devās, all the Ābhassara devās proclaimed thus…

Upon hearing the proclamation of the Ābhassara devās, all the Parittasubha devās proclaimed thus…

Upon hearing the proclamation of the Parittasubha devās, all the Appamānasubha devās proclaimed thus…

Upon hearing the proclamation of the Appamānasubha devās, all the Subhakiṇha devās proclaimed thus…

Upon hearing the proclamation of the Subhakiṇha devās, all the Vehapphala devās proclaimed thus…

Upon hearing the proclamation of the Vehapphala devās, all the Aviha devās proclaimed thus…

Upon hearing the proclamation of the Aviha devās, all the Atappa devās proclaimed thus…

Upon hearing the proclamation of the Atappa devās, all the Sudassa devās proclaimed thus…

Upon hearing the proclamation of the Sudassa devās, all the Sudassī devās proclaimed thus…

Upon hearing the proclamation of the Sudassī devās, all the Akaniṭṭha devās proclaimed thus: “The Matchless Wheel of Dhamma which cannot be stopped by any recluse, brahmin, devā, Māra, or Brahma, or anyone in the world, is set in motion by the Blessed One in the Deer Park at Isipatana near Bārānasi.”

Thus at that very moment, at that instant, the proclamation spread as far as the Brahma realm, and the ten thousand world system trembled and quaked and shook. An immeasurable sublime radiance, surpassing the power of devās, appeared in the world.

Then the Blessed One uttered this inspired utterance of joy:

“Indeed Kondañña has realized. Indeed Kondañña has realized.”

Thus it was that the Venerable Kondañña received the name Aññā Kondañña “Kondañña who realized.”

This is how I heard. At one time the Blessed One was living on the bank of the river Sappinī at the city of Rājagaha. Then, when the night was ending, brahma Sanaṅkumāra, of stunning beauty, lighting the entire bank of the river Sappinī, went to the Blessed One, paid homage to the Blessed One, and stood to one side. Standing to one side, he recited this verse in the presence of the Blessed One:

“When one considers the clan of people, a person from a king’s family is the best among people. But, a sage accomplished in true knowledge and pure conduct is best among gods and humans.”

This is what brahma Sanaṅkumāra said. The Great Teacher approved. Then brahma Sanaṅkumāra, thinking happily, “The Supreme Teacher has approved of my verse,” paid homage to the Blessed One and, worshipping around the Blessed One, disappeared right there.

“Monks, these are the Four Noble Truths. What four? The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the end of suffering, and the Noble Truth of the path that leads to the end of suffering.

“And what is the Noble Truth of suffering? It’s the five groups of clinging. They are: form, feeling, perception, formations, and consciousness. This is called the Noble Truth of suffering.

“What is the Noble Truth of the origin of suffering? It’s the craving that leads to future rebirth, mixed up with delight in and greed, taking pleasure in various different existences. That is, craving for worldly pleasures, craving to continue existence, and craving to end existence. Monks, this is called the Noble Truth of the origin of suffering.

“What is the Noble Truth of the end of suffering? It’s the fading away and cessation of that very same craving with nothing left over, giving it away, letting it go, releasing it, and not adhering to it. Monks, this is called the Noble Truth of the end of suffering.

“What is the Noble Truth of the path that leads to the end of suffering? It is this Noble Eightfold Path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, this is called the Noble Truth of the path that leads to the end of suffering. Monks, these are the Four Noble Truths.

“Therefore, monks, you should make an effort to understand …”

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, the bones of a single person, running on and wandering in this journey of rebirths for an eon, would make a heap of bones, a pile of bones as large as this Vepulla Mountain if there were someone to collect them and the collections were not destroyed.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The bones of a single person accumulated in a single eon would make a heap like a huge mountain—so taught the Great Seer.

This huge mountain Vepulla stands in the mountain-ring of the Magadhans to the north of Vulture’s Peak. Among the five largest mountains in Magadha, Vepulla Mountain is said to be the largest.

But when one sees with developed wisdom the Four Noble Truths—suffering, the arising of suffering, the overcoming of suffering, and the Noble Eight Fold Path leading to freedom from suffering—having wandered on the journey of rebirths seven times at most, then, by destroying all fetters, one makes an end of suffering.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, ignorance leads to the accumulation of unwholesome qualities. Lack of shame of wrongdoing and lack fear of wrongdoing follow after.

Monks, true knowledge (realization of the Four Noble Truths) precedes to the accumulation of wholesome qualities. Shame of wrongdoing and fear of wrongdoing follow after.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Whatever planes of misery there are in this world and in the next are all rooted in ignorance. Kamma is accumulated through desire and greed for objects.

Evil desires, lack of shame of wrongdoing, and lack of respect towards wholesomeness lead to the accumulation of evil which will result in rebirth in the plane of misery.

Therefore, the monk who gives rise to true knowledge that discards desire, greed, and ignorance abandons all bad destinations.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard:

“Monks, there are three eyes. What three? The fleshly eye, the divine eye, and the eye of wisdom. Monks, these are the three eyes.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

The fleshly eye, the divine eye, and the supreme eye of wisdom—these three eyes were taught by the supreme Buddha. The birth of the fleshy eye is helpful to obtain the divine eye. The arising of the knowledge of the Four Noble Truths is obtained by the unsurpassed eye of wisdom. Whoever obtains the eye of wisdom is released from all suffering.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, there are three sense pleasures that may be obtained. What three? Sense pleasures that are always present, sense pleasures of those who delight in creating pleasures (sense pleasures of Nimmānarati gods), and sense pleasures of those with control over what is created by other gods (sense pleasures of Paranimmita Vasavatti gods).

These, monks, are the three sense pleasures that may be obtained.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who enjoy sense pleasures, which are always present, those gods in Vasavatti heaven, in Nimmānarati heaven, and other beings who enjoy sense pleasures in this state, here or anywhere else, do not go beyond the cycle of rebirths.

Understanding the danger in sense pleasures, the wise person abandons all sense pleasures, whether human or divine. Although it is difficult, he abandons greed for lovely, pleasing sense pleasures. He overcomes suffering without remainder and, upon passing away, attains the ultimate freedom.

Having fully understood the Four Noble Truths, the wise person reaches the ultimate goal of the Dhamma. This wise one possesses noble vision. By directly knowing the end of birth he will never be born again.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, for one knowing and seeing, I say there is the destruction of the taints; but not for one not knowing and not seeing. But, monks, for one knowing what, and seeing what, is there the destruction of the taints?

Monks, for one knowing and seeing, ‘This is suffering,’ there is the destruction of the taints. Monks, for one knowing and seeing, ‘This is the cause of suffering,’ there is the destruction of the taints. Monks, for one knowing and seeing, ‘This is the cessation of suffering,’ there is the destruction of the taints. Monks, for one knowing and seeing, ‘This is the path leading to the cessation of suffering,’ there is the destruction of the taints.

Thus, it is, monks, that for one knowing and seeing there is the destruction of the taints.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

For a trainee monk who is training along the straight path to ultimate freedom, Nibbāna, the knowledge of the destruction of the defilements arises first and the knowledge of liberation follows immediately.

To the monk liberated by that supreme liberation of defilements, there arises the knowledge of destruction: “Thus the fetters are destroyed.”

The lazy and foolish person who is ignorant of the Dhamma is incapable of attaining ultimate freedom, Nibbāna, the loosening of all ties and defilements.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

This discourse was taught by the Blessed One, taught by the Arahant, the fully enlightened Supreme Buddha. This is as I heard,

“Monks, recluses and Brāhmins who do not understand as it actually is, ‘This is suffering; this is the cause of suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering’—I do not consider these recluses and Brāhmins to be true recluses among recluses, to be true Brāhmins among Brāhmins. These venerable ones live without having realized and achieved by their own direct knowledge here and now the goal of being a recluse, the goal of being a Brāhmin.”

“But, monks, recluses or Brāhmin who understand as it actually is, ‘This is suffering; this is the cause of suffering; this is the cessation of suffering; this is the path leading to the cessation of suffering’— I consider these recluses and Brāhmin to be true recluses among recluses, to be true Brāhmin among Brāhmin. These venerable ones live having realized and achieved by their own direct knowledge here and now, the goal of being a recluse, the goal of being a Brāhmin.”

This is the meaning of what the Blessed One said. So, with regard to this, it was said:

Those who do not understand suffering, how it is produced or where it totally stops without remainder; who do not know the path leading to relief from suffering—they lack liberation by mind and liberation by wisdom and are not capable of bringing suffering to an end. They continue to suffer from ageing and rebirth.

But those who understand suffering, how it is produced and where it totally stops without remainder; who also know the path leading to relief from suffering—they possess the liberation by mind and liberation by wisdom and are capable of bringing suffering to an end. They never return to rebirth and aging.

This, too, is the meaning of what was said by the Blessed One. This is exactly as I heard.

At one time the Blessed One was living at Baraṇasi in the Deer Park at Isipatana. There the Blessed One spoke to the monks of the group of five1 saying, “Monks!”

“Bhante!” those monks replied. The Blessed One said this:

“Monks, form is nonself. For if, monks, form were self, this form would not lead to misery, and it would be possible to control form thinking, ‘May my form be like this! May it not be like that!’ But because form is nonself, form leads to misery, and it is not possible to control form thinking, ‘May my form be like this! May it not be like that!’

“Feeling is nonself…. 

“Perception is nonself….

“Volitional formations are nonself….

“Consciousness is nonself. For if, monks, consciousness were self, this consciousness would not lead to misery, and it would be possible to control consciousness thinking, ‘May my consciousness be like this! May it not be like that!’ But because consciousness is nonself, consciousness leads to misery, and it is not possible to control consciousness thinking, ‘May my consciousness be like this! May it not be like that!’

“What do you think, monks, is form permanent or impermanent?”

“Impermanent, bhante.”

“Is what is impermanent suffering or happiness?”

“Suffering, bhante.”

“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”

“No, bhante.”

“Is feeling permanent or impermanent? … 

“Is perception permanent or impermanent? … 

“Are volitional formations permanent or impermanent? … 

“Is consciousness permanent or impermanent?”

“Impermanent, bhante.”

“Is what is impermanent suffering or happiness?”

 “Suffering, bhante.”

“Is it correct to think of something that is impermanent, suffering, and going to change like this: ‘This is mine, this I am, this is my self?’”

“No, bhante.”

“For that reason, monks, you should truly see any kind of form at all—

past, future, or present;
internal or external;
coarse or fine;
inferior or superior;
far or near

—all form should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’

“Any kind of feeling at all … Any kind of perception at all … Any kind of volitional formations at all … Any kind of consciousness  at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near—all consciousness should be seen as it really is with correct wisdom like this: ‘This is not mine, this I am not, this is not my self.’

“Seeing in this way, monks, the instructed noble disciple becomes disillusioned with form, disillusioned with feeling, disillusioned with perception, disillusioned with volitional formations, disillusioned with consciousness. Being disillusioned, he becomes dispassionate. Through dispassion his mind is liberated. When it is liberated there comes the knowledge: ‘It’s liberated.’ He understands: ‘Rebirth has ended. The spiritual journey has been completed. What had to be done to end suffering has been done. There will be no rebirth’”

That is what the Blessed One said. Satisfied, those monks delighted in the Blessed One’s statement. And while this discourse was being spoken, the minds of the monks of the group of five were freed from defilements by not grasping.

This is how I heard. In those days, the Buddha was living in the city of Sāvatthī …

“Monks, develop concentration. A monk who has a concentrated mind has true understanding. What does he truly understand? He truly understands: ‘This is suffering.’ He truly understands: ‘This is the origin of suffering.’ He truly understands: ‘This is the end of suffering.’ He truly understands: ‘This is the path that leads to the end of suffering’. Monks, develop concentration. A monk who has a concentrated mind has true understanding.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, develop meditation. A monk who meditates has true understanding. What does he truly understand? He truly understands: ‘This is suffering.’ He truly understands: ‘This is the origin of suffering.’ He truly understands: ‘This is the end of suffering.’ He truly understands: ‘This is the path that leads to the end of suffering.’ Monks, develop meditation. A monk who meditates has true understanding.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, any sons who rightly became monks in the past, they all did so in order to truly comprehend the Four Noble Truths. Monks, any sons who will rightly become monks in the future, they all will do so in order to truly comprehend the Four Noble Truths. Monks, any sons who rightly become monks in the present time, they all do so in order to truly comprehend the Four Noble Truths.

“What four? The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the end of suffering, and the Noble Truth of the path that leads to the end of suffering. Whatever sons—in the past, future, or present—rightly become monks, they all do so in order to truly comprehend the Four Noble Truths.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, whatever sons truly comprehended after becoming monks in the past, they all truly comprehended the Four Noble Truths. Monks, whatever sons will truly comprehend after becoming monks in the future, they all will truly comprehend the Four Noble Truths. Monks, whatever sons truly comprehend after becoming monks in the present time, they all truly comprehend the Four Noble Truths.

“What four? The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the end of suffering, and the Noble Truth of the path that leads to the end of suffering. Whatever sons—in the past, future, or present—rightly become monks, they all do so in order to truly comprehend the Four Noble Truths.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, whatever monks, who truly comprehended in the past, they all truly comprehended the Four Noble Truths. Monks, whatever monks, who will truly comprehend in the future, they all will truly comprehend the Four Noble Truths. Monks, whatever monks who truly comprehend in the present time, they all truly comprehend the Four Noble Truths.

“What four? The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the end of suffering, and the Noble Truth of the path that leads to the end of suffering. Whatever sons—in the past, future, or present—rightly become monks, they all do so in order to truly comprehend the Four Noble Truths.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, whatever monks revealed that they were awakened in the past, they all revealed that they truly awakened to the Four Noble Truths. Monks, whatever monks who will reveal that they are awakened in the future, they all will reveal that they truly awakened to the Four Noble Truths. Monks, whatever monks who reveal that they are awakened in the present time, they all reveal that they truly awakened to the Four Noble Truths.

“What four? The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the end of suffering, and the Noble Truth of the path that leads to the end of suffering. Whatever sons— in the past, future, or present—rightly become monks, they all do so in order to truly comprehend the Four Noble Truths.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, don’t think bad, unwholesome thoughts, such as worldly thoughts, angry thoughts, and violent thoughts. Why? Because those thoughts aren’t beneficial or relevant to the basics of the spiritual life. They don’t lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“When you think, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the end of suffering’ … ‘This is the path that leads to the end of suffering’. Why? Because those thoughts are beneficial and relevant to the basics of the spiritual life. They lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, don’t think a bad, unwholesome ideas. For example: whether the world is eternal or not eternal, finite or infinite; or whether the soul and the body are the same thing, or whether they are different things; whether after death, a liberated one exists or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. Why? Because those thoughts aren’t beneficial or relevant to the basics of the spiritual life. They don’t lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“When you think something, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the end of suffering’ … ‘This is the path that leads to the end of suffering’. Why? Because those thoughts are beneficial and relevant to the basics of the spiritual life. They lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, don’t think a bad, unwholesome ideas. For example: whether the world is eternal or not eternal, finite or infinite; or whether the soul and the body are the same thing, or whether they are different things; whether after death, a liberated one exists or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist. Why? Because those thoughts aren’t beneficial or relevant to the basics of the spiritual life. They don’t lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“When you think something, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the end of suffering’ … ‘This is the path that leads to the end of suffering’. Why? Because those thoughts are beneficial and relevant to the basics of the spiritual life. They lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the end of suffering.’ You should make an effort to understand: ‘This is the path that leads to the end of suffering.’”

“Monks, don’t get into arguments, such as: ‘You don’t understand this teaching and training. I understand this teaching and training. You’re practicing wrong. I’m practicing right. I am realistic, you’re not. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your argument is refuted. Go on, save your argument! You’re trapped! Get yourself out of this—if you can!’ Why? Because those arguments aren’t beneficial or relevant to the basics of the spiritual life. They don’t lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the end of suffering’ … ‘This is the path that leads to the end of suffering’. Why? Because those discussions are beneficial and relevant to the basics of the spiritual life. They lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“Therefore, monks, you should make an effort to understand …”

“Monks, don’t engage in all kinds of unbeneficial talk, such as talk about political leaders, thieves, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about relatives, vehicles, villages, towns, cities, and countries; talk about women, men and heroes; street talk and talk at the well; talk about the dead; various talk; tales of origin of world; tales of land and sea. And talk about this happened so; that happened so. Why? Because those discussions aren’t beneficial or relevant to the basics of the spiritual life. They don’t lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the end of suffering’ … ‘This is the path that leads to the end of suffering’. Why is that? Because those discussions are beneficial and relevant to the basics of the spiritual life. They lead to letting go, dispassion, cessation, peace, insight, enlightenment, and Nibbāna.

“Therefore, monks, you should make an effort to understand …”

“‘This is the Noble Truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Buddha regarding teachings not learned before from another. ‘This Noble Truth of suffering should be completely understood.’ … ‘This Noble Truth of suffering has been completely understood.’ …

“‘This is the Noble Truth of the origin of suffering.’ … ‘This Noble Truth of the origin of suffering should be abandoned.’ … ‘This Noble Truth of the origin of suffering has been abandoned.’ …

“‘This is the Noble Truth of the end of suffering.’ … ‘This Noble Truth of the end of suffering should be realized.’ … ‘This Noble Truth of the end of suffering has been realized.’ …

“‘This is the Noble Truth of the path that leads to the end of suffering.’ … ‘This Noble Truth of the path that leads to the end of suffering should be developed.’ … ‘This Noble Truth of the path that leads to the end of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Buddha regarding teachings not learned before from another.”

“Monks, these are the Four Noble Truths. What four? The Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the end of suffering, and The Noble Truth of the path that leads to the end of suffering.

And what is the Noble Truth of suffering? It’s the six interior sense faculties. What six? The sense faculty of the eye, the sense faculty of the ear, the sense faculty of the nose, the sense faculty of the tongue, the sense faculty of the body, and the sense faculty of the mind. This is called the Noble Truth of suffering.

“What is the Noble Truth of the origin of suffering? It’s the craving that leads to future rebirth, mixed up with delight in and greed, taking pleasure in various different existences. That is, craving for worldly pleasures, craving to continue existence, and craving to end existence. Monks, this is called the Noble Truth of the origin of suffering.

“What is the Noble Truth of the end of suffering? It’s the fading away and cessation of that very same craving with nothing left over, giving it away, letting it go, releasing it, and not adhering to it. Monks, this is called the Noble Truth of the end of suffering.

“What is the Noble Truth of the path that leads to the end of suffering? It is this Noble Eightfold Path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, this is called the Noble Truth of the path that leads to the end of suffering. Monks, these are the Four Noble Truths.

“Therefore, monks, you should make an effort to understand …”

“Monks, do you remember the Four Noble Truths that I taught?” When the Buddha asked this, one of the monks said to the Buddha:

“I do, bhante.”

“How so, monk?”

“Bhante, I remember that suffering is the first Noble Truth the Blessed One has taught. The origin of suffering is the second Noble Truth the Blessed One has taught. The end of suffering is the third Noble Truth the Blessed One has taught. And the path that leads to the end of suffering is the fourth Noble Truth the Blessed One has taught. That’s how I remember the Four Noble Truths as the Blessed One has taught them.”

“Good, good, monk! It’s good that you remember the Four Noble Truths as I’ve taught them. Suffering is the first Noble Truth I’ve taught, and that’s how you should remember it. The origin of suffering is the second Noble Truth I’ve taught, and that’s how you should remember it. The end of suffering is the third Noble Truth I’ve taught, and that’s how you should remember it. And the path that leads to the end of suffering is the fourth Noble Truth I’ve taught, and that’s how you should remember it. That’s how you should remember the Four Noble Truths as I’ve taught them.

“Therefore, monks, you should make an effort to understand …”

“Monks, do you remember the Four Noble Truths that I taught?” When the Buddha asked this, one of the monks said to the Buddha:

“I do, bhante.”

“How so, monk?”

“Bhante, I remember that suffering is the first Noble Truth which the Blessed One has taught. If any one should say this: ‘What the priest Gotama teaches is not the first Noble Truth of suffering. I’ll reject this first Noble Truth of suffering and describe another first Noble Truth of suffering.’ That is not possible. The origin of suffering … The end of suffering … The path that leads to the end of suffering is the fourth Noble Truth which the Blessed One has taught. If any one should say this: ‘What the recluse Gotama teaches is not the fourth Noble Truth of the path that leads to the end of suffering. I’ll reject this fourth Noble Truth of the path that leads to the end of suffering and describe another fourth Noble Truth of the path that leads to the end of suffering.’ That is not possible. That’s how I remember the Four Noble Truths as the Blessed One has taught them.”

“Good, good, monk! It’s good that you remember the Four Noble Truths as I’ve taught them. Suffering is the first Noble Truth which I’ve taught, and that’s how you should remember it. If any one should say this: ‘What the priest Gotama teaches is not the first Noble Truth of suffering. I’ll reject this first Noble Truth of suffering and describe another first Noble Truth of suffering.’ That is not possible. The origin of suffering … The end of suffering … The path that leads to the end of suffering is the fourth Noble Truth which I’ve taught, and that’s how you should remember it. If any one should say this: ‘What the priest Gotama teaches is not the fourth Noble Truth of the path that leads to the end of suffering. I’ll reject this fourth Noble Truth of the path that leads to the end of suffering and describe another fourth Noble Truth of the path that leads to the end of suffering.’ That is not possible. That’s how you should remember the Four Noble Truths as I’ve taught them.

“Therefore, monks, you should make an effort to understand …”

One day, a monk went to the Buddha, bowed respectfully, sat down to one side, and asked him:

“Bhante, they speak of this thing called ‘true knowledge’. What is true knowledge? And how is a person of true knowledge defined?”

“Understanding about suffering, understanding about the origin of suffering, understanding about the end of suffering, and understanding about the path that leads to the end of suffering. This is called true knowledge. And this is how a person of true knowledge is defined.

“Therefore, monks, you should make an effort to understand …”

“Monks, I’ve declared: ‘This is the Noble Truth of suffering.’ I have used limitless explanations, limitless phrases, and limitless expressions to declare that this is the Noble Truth of suffering.’

“I’ve declared: ‘This is the Noble Truth of the origin of suffering.’ I have used limitless explanations, limitless phrases, and limitless expressions to declare that this is the Noble Truth of the origin of suffering.’

“I’ve declared: ‘This is the Noble Truth of the end of suffering.’ I have used limitless explanations, limitless phrases, and limitless expressions to declare that this is the Noble Truth of the cessation suffering.’

“I’ve declared: ‘This is the Noble Truth of the path that leads to the end of suffering.’ I have used limitless explanations, limitless phrases, and limitless expressions to declare that this is the Noble Truth of the path that leads to the end of suffering.’

“Therefore, monks, you should make an effort to understand …”

“Monks, these four things are real, not unreal, not otherwise. What four? The fact that ‘This is suffering’ is real, not unreal, not otherwise. The fact that ‘This is the origin of suffering’ is real, not unreal, not otherwise. The fact that ‘This is the end of suffering’ is real, not unreal, not otherwise. The fact that ‘This is the path that leads to the end of suffering’ is real, not unreal, not otherwise. Monks, these four things are real, not unreal, not otherwise.

“Therefore, monks, you should make an effort to understand …”

“Monks, there are recluses who don’t truly understand about the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path that leads to the cessation of suffering. I don’t regard them as true recluses. Those recluses don’t realize the goal of life as true recluses, and live not having realized it with their own insight.

“There are recluses who truly understand about the Noble Truth of suffering, the Noble Truth of the origin of suffering, the Noble Truth of the cessation of suffering, and the Noble Truth of the path that leads to the cessation of suffering. I regard them as true recluses. Those recluses realize the goal of life as true recluses, and live having realized it with their own insight.”

That is what the Buddha said. The Blessed One further said,

“There are those recluses who don’t understand suffering
and suffering’s cause,
and where all suffering
ceases with nothing left over.

“And they don’t know the path
that leads to the ending of suffering.
They lack the mind’s liberation,
as well as liberation by wisdom.

“Unable to make an end to this cycle,
they continue to be reborn and get old.
But there are those recluses who understand suffering
and suffering’s cause,
and where all suffering
ceases with nothing left over.

“And they understand the path
that leads to the ending of suffering.
They’re endowed with the mind’s liberation,
as well as liberation by wisdom.
Able to make an end to this cycle,
they stop being reborn and getting old.”

At the city of Sāvatthī …

“Monks, in the past, when all the liberated, fully enlightened Buddhas truly awakened, all of them truly realized the Four Noble Truths.

“Monks, in the future, when all the liberated, fully enlightened Buddhas will truly awaken, all of them will truly realize the Four Noble Truths.

“Monks, at present,1 when all the liberated, fully enlightened Buddhas truly awaken, all of them truly realize the 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, and the Noble Truth of the path that leads to the cessation of suffering.

“Monks, in the past, when all the liberated, fully enlightened Buddhas truly awakened, all of them truly realized the Four Noble Truths.

“Monks, in the future, when all the liberated, fully enlightened Buddhas will truly awaken, all of them will truly realize the Four Noble Truths.

“Monks, at present, when all the liberated, fully enlightened Buddhas truly awaken, all of them truly realize the Four Noble Truths.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the cessation of suffering.’ You should make an effort to understand: ‘This is the path that leads to the cessation of suffering.’”

“Monks, there are 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, and the Noble Truth of the path that leads to the cessation of suffering. These are the Four Noble Truths. Of these Four Noble Truths, there is one to be completely understood, one to be abandoned, one to be realized, and one to be developed.

“And which noble truth should be completely understood? The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be abandoned. The noble truth of the cessation of suffering should be realized. The noble truth of the path that leads to the cessation of suffering should be developed.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the cessation of suffering.’ You should make an effort to understand: ‘This is the path that leads to the cessation of suffering.’”

In those days, several monks were living in the province of Ceti, at the city of Sahajāti. One day, after the day’s meal, on return from alms round, several senior monks sat together in the pavilion and this discussion came up,

“Venerables, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering?”

When they asked this, Venerable Gavampati said to those senior monks,

“Venerables, I have heard and learned this from the Buddha, ‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the path that leads to the cessation of suffering. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the path that leads to the cessation of suffering. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the path that leads to the cessation of suffering. Someone who sees the path that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’”

“Monks, suppose someone were to say, ‘Without truly comprehending the Noble Truth of suffering, without truly comprehending the Noble Truth of the origin of suffering, without truly comprehending the Noble Truth of the cessation of suffering, and without truly comprehending the Noble Truth of the path that leads to the cessation of suffering, I will completely make an end of suffering.’ That is not possible.

“Monks, it’s as if someone were to say, ‘I’ll make a cone basket out of a cactus leaf, a pine needle or a myrobalan leaf, and use it to carry water or a palm fruit.’ That is not possible. In the same way, suppose someone were to say, ‘Without truly comprehending the Noble Truth of suffering, without truly comprehending the Noble Truth of the origin of suffering, without truly comprehending the Noble Truth of the cessation of suffering, and without truly comprehending the Noble Truth of the path that leads to the cessation of suffering, I will completely make an end of suffering.’ That is not possible.

“But suppose someone were to say, ‘After truly comprehending the Noble Truth of suffering, after truly comprehending the Noble Truth of the origin of suffering, after truly comprehending the Noble Truth of the cessation of suffering, and after truly comprehending the Noble Truth of the path that leads to the cessation of suffering, I will completely make an end of suffering.’ That is possible.

“It’s as if someone were to say, ‘I’ll make a cone basket out of a lotus leaf, an elephant-ear leaf or a camel’s foot creeper leaf, and use it to carry water or a palm fruit.’ That is possible. In the same way, suppose someone were to say, ‘After truly comprehending the Noble Truth of suffering, after truly comprehending the Noble Truth of the origin of suffering, after truly comprehending the Noble Truth of the cessation of suffering, and after truly comprehending the Noble Truth of the path that leads to the cessation of suffering, I will completely make an end of suffering.’ That is possible.

“Therefore, monks, you should make an effort to understand: ‘This is suffering.’ You should make an effort to understand: ‘This is the origin of suffering.’ You should make an effort to understand: ‘This is the cessation of suffering.’ You should make an effort to understand: ‘This is the path that leads to the cessation of suffering.’”