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

“Monks, one who has not fully known and fully understood with insight “the all”1, whose mind has not been cleansed of passion for “the all” and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood “the all”, whose mind has been cleansed of passion for “the all” and has abandoned it, is capable of putting an end to suffering.”

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

One who has understood “the all” in every way is not attached to anything. Having fully understood “the all”, he has overcome all suffering.

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

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.

This is how I heard. At one time, the Blessed One was living in the city of Sāvatthi, in Jeta’s Park, at Anāthapiṇḍika’s monastery. The Blessed One addressed the monks, saying, “O monks!”

“Bhante!” those monks replied.

The Blessed One said, “Monks, this cycle of rebirth is endless. The beginning of this extremely long journey cannot be discovered. These beings, hindered by lack of knowledge of the true nature of life and bound by craving, roam and wander on in this endless journey. Monks, whenever you see anyone ugly, very poor, and depressed, you can conclude, ‘We too have suffered in the exact same way, many times in this long journey.’

“What is the reason for that? It is because, monks, this cycle of rebirth is endless. The beginning of this extremely long journey cannot be discovered. These beings, hindered by lack of knowledge of the true nature of life and bound by craving, roam and wander on in this endless journey.

“For such a long time, monks, you have experienced various types of suffering, tragedies, and disasters. You have filled the cemetery with your dead bodies. Therefore, monks, the time has come for you to understand the meaningless nature of all conditioned things. The time has come for you to become detached from them. And the time has come for you to be liberated from them.”

This is as I heard from the Blessed One. At one time the Blessed One was staying in the city of Kundiyā, in the Kundadhāna forest. In the city of Kundiyā, Suppāvāsa was a daughter from the Koliyan clan, who had been pregnant for seven years. For seven days, the baby was stuck and she experienced difficult labour. Even though she was experiencing painful, sharp and severe pains, she endured them with the help of the following three thoughts: “The Blessed One is indeed a Supremely Enlightened One. He taught the Dhamma for abandoning this sort of suffering. The disciples of the Blessed One are indeed practising the pure path. They are following the path to abandon this sort of suffering. Nibbāna is indeed the ultimate happiness, where this sort of pain is not found.”

Then Suppāvāsa said to her husband, “Dear husband, you may go to the Blessed One, pay homage with your head at his feet, ask whether he is free from illness and affliction, strong and living in comfort. Further, say to him, ‘Bhante, Suppāvāsa, the daughter of the Koliyan clan, pays homage to the Blessed One with her head at his feet and asks whether the Supreme Buddha is free from illness and affliction, strong and living in comfort. Further, please say to him, Bhante, Suppāvāsa, the daughter of the Koliyan clan, has been pregnant for seven years and for seven days and she experiences difficult labour because the baby is stuck. Severe and sharp pains have touched her. However, she endures them with the help of three thoughts: “The Blessed One is indeed a Supremely Enlightened One. He taught the Dhamma for abandoning this sort of suffering. The disciples of the Blessed One are indeed practising the pure path. They are following the path to abandon this sort of suffering. Nibbāna is indeed the ultimate happiness, where this sort of pain is not found.”’”

Responding, “Yes I will” to Suppāvāsa, her husband went to the Blessed One, worshiped him and sat down to one side. Sitting there, he said to the Blessed One, “Bhante, Suppāvāsa, the daughter of the Koliyan clan, pays homage to the Blessed One with her head at your feet and asks whether you are free from illness and affliction, strong and living in comfort. She also says, “Bhante, Suppāvāsa, the daughter of the Koliyan clan, has been pregnant for seven years and for seven days and she experiences difficult labour because the baby is stuck. Severe and sharp pains have touched her. However, she endures them with the help of three thoughts: ‘The Blessed One is indeed a Supremely Enlightened One. He taught the Dhamma for abandoning this sort of suffering. The disciples of the Blessed One are indeed practising the pure path. They are following the path to abandon this sort of suffering. Nibbāna is indeed the ultimate happiness, where this sort of pain is not found.’”

The Blessed One, blessed her out of compassion, “May Suppāvāsa, the Koliyan daughter be well! May she be healthy! May she give birth to a healthy child!”

Just after the Blessed One ended his blessings, Suppāvāsa became well, healthy and gave birth to a healthy son.

Saying, “Very well Bhante,” Suppāvāsa’s husband accepted the blessings of the Blessed One. He got up from his seat, worshiped the Blessed One and returned home.

As soon as he returned home, he saw that Suppāvāsa was well and very healthy. Amazingly, she had delivered a healthy son. On seeing this, he thought, “How amazing the Buddha is! How marvellous the Buddha is! How wonderful the Buddha’s psychic powers are! The Buddha’s power is indeed remarkable! Just after the blessings of the Blessed One, Suppāvāsa has become well and healthy. She amazingly has given birth to a healthy son.” Thinking thus, he was delighted, joyful and extremely happy.

Then Suppāvāsa addressed her husband, saying: “Come, dear husband, you must go to the Blessed One, pay homage with your head at his feet, and say, “Bhante, Suppāvāsa, the daughter of the Koliyan clan, pays homage to the Blessed One with her head at your feet.” She also says, “Bhante, Suppāvāsa, the daughter of the Koliyan clan, has been pregnant for seven years and for seven days and experienced difficult labour because the baby was stuck, but now she is happy and healthy, and has given birth to a healthy son. She invites the community of monks, with the Buddha at its head, for seven days of meals. May the Blessed One agree to Suppavāsā’s seven meals, together with the community of monks.’”

Responding, “Yes I will!” to Suppavāsā, the husband went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side. As he was sitting there he said to the Blessed One, “Bhante, Suppavāsā the daughter of the Koliyan clan, pays homage to the Blessed One with her head at your feet. She also says, ‘Bhante, Suppavāsā the daughter of the Koliyan clan, who was pregnant for seven years and for seven days and experienced difficult labour because the baby was stuck, is happy and healthy, and has given birth to a healthy son. She invites the community of monks, with the Buddha at its head, for seven days of meals. May the Blessed One agree to Suppavāsā’s seven meals, together with the community of monks.’”

Now at that time a certain lay follower had invited the community of monks, with the Buddha at its head, for the next day’s meal. That lay follower was a supporter of Venerable Mahā Moggallāna. So the Blessed One addressed Venerable Mahā Moggallāna saying, “Come, Moggallāna. Go to the lay follower and, say to him, ‘Suppavāsā the daughter of the Koliyan clan,who was pregnant for seven years and for seven days and experienced difficult labour because the baby was stuck, is happy and healthy, and has given birth to a healthy son. She has invited the community of monks, with the Buddha at its head, for seven days of meals. Let Suppavāsā offer the seven meals. Afterwards, you can offer yours.’ He’s your supporter.”

Responding, “As you say, Bhante,” to the Blessed One, Venerable Mahā Moggallāna went to the lay follower and, said to him, “Suppavāsā the daughter of the Koliyan clan, who was pregnant for seven years and for seven days and experienced difficult labour because the baby was stuck, is happy and healthy, and has given birth to a healthy son. She has invited the community of monks, with the Buddha at its head, for seven days of meals. Let Suppavāsā offer the seven meals. Afterwards, you can offer yours.”

“Bhante, if Venerable Mahā Moggallāna will be my guarantor for three things, my wealth, life and faith, then let Suppavāsā offer the seven meals. Afterwards, I will offer mine.”

“For two things, friend, will I be your guarantor, your wealth and life. Only you are the guarantor of your faith.”

“Bhante, if Venerable Mahā Moggallāna will be my guarantor for two things, my wealth and life, then let Suppavāsā offer the seven meals. Afterwards, I will offer mine.”

Then Venerable Mahā Moggallāna, having informed the lay follower, went to the Blessed One and said, “The lay follower, Bhante, has been informed. Let Suppavāsā offer the seven meals. Afterwards, he will offer his.”

So for seven days Suppavāsā the daughter of the Koliyan clan, with her own hand served and satisfied the community of monks, with the Buddha at its head, with delicious food. She had the child worship the Blessed One and the community of monks. Then Venerable Sāriputta said to the child, “I hope, son, that things are bearable for you. I hope that things are comfortable for you. I hope that there’s no pain.”

“How, Venerable Sāriputta, would things be bearable for me? How would they be comfortable for me, living seven years in a pot of blood?”

Then Suppavāsā, thinking, “My son is talking with the Marshal of Dhamma!,” was delighted and overjoyed.

The Blessed One, knowing that Suppavāsā was delighted and overjoyed, said to her, “Suppavāsā, would you like to have another son like this?”

“Oh Blessed One, I would like to have seven more sons like this!”

Then, on realizing the danger of attachment, the Blessed One spoke the following inspired verses:

“Sad things in the guise of happy things, dislikeable things in the guise of likeable things, pain in the guise of joy, overcome one who is heedless.”

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

“Monks, one who has not fully known conceit and not fully understood it with insight, whose mind has not been cleansed of passion for conceit and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood conceit, whose mind has been cleansed of passion for conceit and has abandoned it, is capable of putting an end to suffering.”

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

All beings are possessed by conceit, bound by conceit, and delighted with repeated existence. Not fully understanding conceit, they come again to further existence.

But those who have abandoned conceit and destroyed conceit are liberated from it. They have conquered the bondage of conceit and overcome 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, one who has not fully known greed and not fully understood it with insight, whose mind has not been cleansed of passion for greed and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood greed, whose mind has been cleansed of passion for greed and has abandoned it, is capable of putting an end to suffering.”

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

Beings obsessed by greed will be reborn in the plane of misery. But having understood greed with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

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, one who has not fully known hatred and not fully understood it with insight, whose mind has not been cleansed of passion for hatred and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood hatred, whose mind has been cleansed of passion for hatred and has abandoned it, is capable of putting an end to suffering.”

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

Beings burning with hatred will be reborn in the plane of misery. But having understood hatred with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

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, one who has not fully known delusion and fully understood it with insight, whose mind has not been cleansed of passion for delusion and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood delusion, whose mind has been cleansed of passion for the delusion and has abandoned it, is capable of putting an end to suffering.”

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

Beings whose minds are clouded by delusion will be reborn in the plane of misery. But having understood delusion with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

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, one who has not fully known anger and fully understood it with insight, whose mind has not been cleansed of passion for anger and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood anger, whose mind has been cleansed of passion for anger and has abandoned it, is capable of putting an end to suffering.”

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

Beings enraged by anger will be reborn in the plane of misery. But having understood anger with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

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, one who has not fully known contempt and fully understood it with insight, whose mind has not been cleansed of passion for contempt and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood contempt, whose mind has been cleansed of passion for contempt and has abandoned it, is capable of putting an end to suffering.”

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

Beings with contempt, who disparage the good qualities of others, will be reborn in the plane of misery. But having understood contempt with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

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 is an unborn (by causes), unformed, unmade (by anyone), unconditioned thing (Nibbāna, the ultimate freedom). If, monks, there were not that unborn (by causes), unformed, unmade (by anyone), unconditioned thing (Nibbāna), there would not be any escape from suffering, which is a born, formed, made, and conditioned thing. But, monks, because there is an unborn (by causes), unformed, unmade (by anyone), and unconditioned thing (Nibbāna, the ultimate freedom), therefore, there is an escape from what is born, formed, made, and conditioned (suffering).

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

Everything that has been born, formed, produced, made, and conditioned is undoubtedly impermanent, bound with aging and death, like a nest of diseases, and is certainly perishable. This life has arisen from craving for four types of nutriment. It is not fit to take delight in this life, thinking, “This I am, this is mine.”

The escape from the five groups of clinging is absolutely peaceful, beyond reasoning, permanent, unborn, unproduced, sorrowless, and stainless. Nibbāna, the ultimate freedom, is the cessation of all suffering. There, the stilling of all conditioned things is extremely blissful.

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.

A group of ghosts were feeling guilty for their bad deeds and cried out these verses.

First Ghost:

Sixty thousand years have passed while we have been boiling in hell. When will this suffering end?

Second Ghost:

Dear friends, our suffering seems to last forever. This is the result of evil deeds done by us.

Third Ghost:

We were very evil in the human world. Even though we had lots of money, we did not practice generosity, we did not collect merit.

Fourth Ghost:

Once I escape from this ghost world and am reborn in the human world, I hope that I will be generous and virtuous. I must do many wholesome deeds.

AN 1.1

This is how I heard. At one time the Buddha was staying in the city of Sāvatthī in Jeta’s park, at Anāthapiṇḍika’s monastery. There, the Buddha addressed the monks, “Monks!”
“Bhante,” they replied. The Buddha said this:
“Monks, I do not see a single sight that obsesses a man’s mind like the sight of a woman. The sight of a woman obsesses a man’s mind.”

AN 1.2

“Monks, I do not see a single sound that obsesses a man’s mind like the sound of a woman. The sound of a woman obsesses a man’s mind.”

AN 1.3

“Monks, I do not see a single smell that obsesses a man’s mind like the smell of a woman. The smell of a woman obsesses a man’s mind.”

AN 1.4

“Monks, I do not see a single taste that obsesses a man’s mind like the taste of a woman. The taste of a woman obsesses a man’s mind.”

AN 1.5

“Monks, I do not see a single touch that obsesses a man’s mind like the touch of a woman. The touch of a woman obsesses a man’s mind.”

AN 1.6

“Monks, I do not see a single sight that obsesses a woman’s mind like the sight of a man. The sight of a man obsesses a woman’s mind.”

AN 1.7

“Monks, I do not see a single sound that obsesses a woman’s mind like the sound of a man. The sound of a man obsesses a woman’s mind.”

AN 1.8

“Monks, I do not see a single smell that obsesses a woman’s mind like the smell of a man. The smell of a man obsesses a woman’s mind.”

AN 1.9

“Monks, I do not see a single taste that obsesses a woman’s mind like the taste of a man. The taste of a man obsesses a woman’s mind.”

AN 1.10

“Monks, I do not see a single touch that obsesses a woman’s mind like the touch of a man. The touch of a man obsesses a woman’s mind.”

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

“Monks, one who has not fully known and fully understood with insight “the all”1, whose mind has not been cleansed of passion for “the all” and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood “the all”, whose mind has been cleansed of passion for “the all” and has abandoned it, is capable of putting an end to suffering.”

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

One who has understood “the all” in every way is not attached to anything. Having fully understood “the all”, he has overcome 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, one who has not fully known contempt and fully understood it with insight, whose mind has not been cleansed of passion for contempt and has not abandoned it, is incapable of putting an end to suffering. But one who has fully known and fully understood contempt, whose mind has been cleansed of passion for contempt and has abandoned it, is capable of putting an end to suffering.”

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

Beings with contempt, who disparage the good qualities of others, will be reborn in the plane of misery. But having understood contempt with developed wisdom, those with insight abandon it. By abandoning it, they never return to this world.

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, when endowed with two things, a monk suffers in this life, experiencing trouble, distress, and despair. At the breakup of the body, after death, the plane of misery is to be expected. What are the two? Leaving the doors of the sense faculties unguarded and being immoderate in eating. Monks, these are the two things endowed with which a monk suffers in this life, experiencing trouble, distress, and despair.

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

The eye, ear, nose, tongue, body, and mind—a monk who leaves these doors unguarded is immoderate in eating and is unrestrained in sense faculties, and experiences suffering, both bodily and mentally.

Being burnt by body and burnt by mind, such a person suffers both by day and by night.

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 kinds of unwholesome thoughts that produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna. What are the three?

Monks, thoughts of sense desire produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna. Monks, thoughts of ill-will produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering and are not conducive to ultimate freedom, Nibbāna. Monks, thoughts of harming produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna.

Monks, these are the three kinds of unwholesome thoughts that produce blindness, lack of insightful vision, and foolishness; they destroy wisdom, push beings towards suffering, and are not conducive to ultimate freedom, Nibbāna.

Monks, there are three kinds of wholesome thoughts that produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

What are the three?

Monks, thoughts of renunciation produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

Monks, thoughts of loving kindness produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

Monks, thoughts of harmlessness produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

Monks, these are the three kinds of wholesome thoughts that produce non-blindness, insightful vision, true knowledge, and lead to the growth of wisdom. They do not push beings towards suffering and are conducive to ultimate freedom, Nibbāna.

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

One who thinks three kinds of wholesome thoughts and avoids three kinds of unwholesome thoughts; who stops unwholesome thoughts and intentions as a shower settles a cloud of dust; and whose mind is released from unwholesome thoughts – he is one who attains the peaceful Nibbāna in this life.

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 inner stains, inner enemies, inner foes, inner murderers, and inner adversaries. What three?

Monks, greed, is an inner stain, inner enemy, inner foe, inner murderer, and inner adversary. Monks, hate, is an inner stain, inner enemy, inner foe, inner murderer, and inner adversary. Monks, delusion, is an inner stain, inner enemy, inner foe, inner murderer, and inner adversary.

Monks, these are the three inner stains, inner enemies, inner foes, inner murderers, and inner adversaries.

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

Greed causes harm and agitates the mind; one does not realize it as a danger born from within.

A greedy person does not know what would lead to his own well-being. A greedy person has not realized the Dhamma. Overcome with greed, he is in total darkness.

But one who abandons greed is not tempted. Greed slips away from him like a water drop from a lotus leaf.

Hatred causes harm and agitates the mind; one doesn’t realize it as a danger born from within.

A hateful person does not know what would lead to his own well-being. A hateful person has not realized the Dhamma. Overcome with hatred, he is in total darkness.

But hatred is not aroused in one who abandons it. Hatred drops away from him like a palm fruit from its stalk.

Delusion causes harm and agitates the mind; one doesn’t realize it as a danger born from within.

A deluded person does not know what would lead to his own well-being. A deluded person has not realized the Dhamma. Overcome with delusion, he is in total darkness.

But one who abandons delusion feels no delusion for what arouses delusion. He puts an end to all delusion as the sunrise dispels the darkness.

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