4.5 Sacca Pabbaṁ: Section on the Four Noble Truths
Puna ca paraṁ bhikkhave bhikkhu / dhammesu dhammānupassī viharati / catūsu ariyasaccesu./ Kathañca bhikkhave bhikkhu / dhammesu dhammānupassī viharati / catūsu ariyasaccesu?/
“Again, monks, a monk dwells contemplating phenomena in phenomena • in terms of the Four Noble Truths. And how monks, does a monk dwell contemplating phenomena in phenomena • in terms of the Four Noble Truths?
Idha bhikkhave bhikkhu,/ ‘idaṁ dukkhan’ti yathā bhūtaṁ pajānāti./ ‘Ayaṁ dukkha samudayo’ti yathābhūtaṁ pajānāti./ ‘Ayaṁ dukkha nirodho’ti yathābhūtaṁ pajānāti. / ‘Ayaṁ dukkha nirodha gāminī paṭipadā’ti yathābhūtaṁ pajānāti./
“Here monks, a monk understands as it actually is: • ‘This is suffering.’ He understands as it actually is: • ‘This is the origin of suffering.’ He under stands as it actually is: • ‘This is the cessation of suffering.’ He understands as it actually is: • ‘This is the way leading to the cessation of suffering.’
4.5.1 Dukkhasacca Niddeso: The Noble Truth of Suffering
Katamañca bhikkhave dukkhaṁ ariyasaccaṁ?/ Jāti pi dukkhā, jarāpi dukkhā,/ wyādhipi dukkho, maraṇampi dukkhaṁ,/ soka-parideva-dukkhā-domanassa-upāyāsāpi dukkhā,/ appiyehi sampayogo dukkho,/ piyehi vippayogo dukkho,/ yampicchaṁ na labhati tampi dukkhaṁ,/ saṅkhittena pañcupādānakkhandhāpi dukkhā./
“And what, monks, is the noble truth of suffering? Birth is suffering, aging is suffering, • sickness is suffering, death is suffering, • sorrow, lamentation, bodily pain, • mental pain, and despair are suffering, • union with what is displeasing is suffering; • separation from what is pleasing is suffering, • not getting what one desires, that too, is suffering. In brief, the five aggregates of clinging are suffering.
Katamā ca bhikkhave jāti?/ Yā tesaṁ tesaṁ sattānaṁ, tamhi tamhi sattanikāye,/ jāti, sañjāti, okkanti, abhinibbanti,/ khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho,/ ayaṁ vuccati bhikkhave jāti./
“And what, monks, 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, monks, is called birth.
Katamā ca bhikkhave jarā?/ Yā tesaṁ tesaṁ sattānaṁ, tamhi tamhi sattanikāye,/ jarā, jīraṇatā, khaṇḍiccaṁ, pāliccaṁ, valittacatā,/ āyuno saṁhāni, indriyānaṁ paripāko,/ ayaṁ vuccati bhikkhave jarā./
“And what, monks, is aging? It is the aging of beings in the various orders of beings, • their old age, brokenness of teeth, • greyness of hair, wrinkling of skin, • decline of life, weakness of faculties. This, monks, is called aging.
Katamañca bhikkhave maraṇaṁ?/ Yaṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā/ cuti, cavanatā, bhedo, antaradhānaṁ, maccumaraṇaṁ, kālakiriyā,/ khandhānaṁ bhedo, kaḷebarassa nikkhepo,/ jīvitindriyassupacchedo,/ idaṁ vuccati bhikkhave maraṇaṁ./
“And what, monks, 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, • laying down of the body and cutting off the life faculty. This, monks, is called death.
Katamo ca bhikkhave soko?/ Yo kho bhikkhave aññataraññatarena byasanena samannāgatassa,/ aññataraññatarena dukkhadhammena phuṭṭhassa,/ soko, socanā, socitattaṁ,/ antosoko, antoparisoko,/ ayaṁ vuccati bhikkhave soko./
“And what, monks, is sorrow? Monks, it is sorrow, sorrowing, sorrowfulness, inner sorrow, inward sorrow, • of one who has encountered some misfortune • or is affected by some painful state. This, monks, is called sorrow.
Katamo ca bhikkhave paridevo?/ Yo kho bhikkhave aññataraññatarena byasanena samannāgatassa,/ aññataraññatarena dukkhadhammena phuṭṭhassa,/ ādevo, paridevo, ādevanā, paridevanā,/ ādevitattaṁ, paridevitattaṁ,/ ayaṁ vuccati bhikkhave paridevo./
“And what, monks, is lamentation? Monks, it is to wail and lament, • wailing and lamenting; • wail and lamentation • of one who has encountered some misfortune • or is affected by some painful state. This, monks, is called lamentation.
Katamañca bhikkhave dukkhaṁ?/ Yaṁ kho bhikkhave kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ,/ kāya samphassajaṁ dukkhaṁ, asātaṁ, vedayitaṁ,/ idaṁ vuccati bhikkhave dukkhaṁ./
“And what, monks, is pain? Monks, it is bodily pain, bodily discomfort, • painful, uncomfortable feeling • born of bodily contact. This, monks, is called pain.
Katamañca bhikkhave domanassaṁ?/ Yaṁ kho bhikkhave cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ,/ manosamphassajaṁ dukkhaṁ, asātaṁ, vedayitaṁ,/ idaṁ vuccati bhikkhave domanassaṁ./
“And what, monks, is grief? Monks, it is mental pain, mental discomfort, • painful, uncomfortable feeling • born of mental contact. This, monks, is called grief.
Katamo ca bhikkhave upāyāso?/ Yo kho bhikkhave aññataraññatarena byasanena samannāgatassa / aññataraññatarena dukkhadhammena phuṭṭhassa,/ āyāso, upāyāso, āyāsitattaṁ, upāyāsitattaṁ./ Ayaṁ vuccati bhikkhave upāyāso./
“And what, monks, is despair? Monks, it is trouble and despair, • tribulation and desperation, • of one who has encountered some misfortune • or is affected by some painful state. This, monks, is called despair.
Katamo ca bhikkhave appiyehi sampayogo dukkho?/ Idha yassa te honti aniṭṭhā, akantā, amanāpā,/ rūpā, saddā, gandhā, rasā, phoṭṭhabbā, dhammā,/ ye vā panassa te honti,/ anatthakāmā, ahitakāmā, aphāsukakāmā, ayogakkhemakāmā,/ yā tehi saddhiṁ saṅgati, samāgamo, samodhānaṁ, missībhāvo,/ ayaṁ vuccati bhikkhave appiyehi sampayogo dukkho./
“And what, monks, is union with what is displeasing? Here, the coming together, meeting, encounter • with those forms, sounds, odors, tastes, tactile objects, • or mental phenomena that are unwished for, • undesired, and disagreeable to oneself, • or with those who desire one’s ruin, harm, discomfort, and endangerment; • this is called the suffering of union with what is displeasing.
Katamo ca bhikkhave piyehi vippayogo dukkho?/ Idha yassa te honti iṭṭhā, kantā, manāpā,/ rūpā, saddā, gandhā, rasā, phoṭṭhabbā, dhammā/ ye vā panassa te honti / atthakāmā, hitakāmā, phāsukakāmā, yogakkhemakāmā / mātā vā pitā vā bhātā vā, bhagini vā / jeṭṭhā vā kaniṭṭhā vā mittā vā amaccā vā ñāti sālohitā vā,/ yā tehi saddhiṁ asaṅgati, asamāgamo, asamodhānaṁ amissībhāvo,/ ayaṁ vuccati bhikkhave piyehi vippayogo dukkho./
“And what, monks, is separation from what is pleasing? Here, the absence of coming together, meeting, encounter • with those forms, sounds, odors, tastes, tactile objects, • or mental phenomena that are wished for, • desired, and agreeable to oneself, • or with those who desire one’s good, welfare, comfort, and security; • mother, father, brother, sister; older or younger kinsmen; • friends, colleagues, relatives or family members; • this is called the suffering of separation from what is pleasing.
Katamañca bhikkhave yampicchaṁ na labhati tampi dukkhaṁ?/ Jāti dhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati:/ aho vata mayaṁ na jāti dhammā assāma,/ na ca vata no jāti āgaccheyyāti./ Na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ./
“And what, monks, is the suffering of not getting what one desires? Monks, to beings subject to birth there comes the wish: • ‘Oh, that we were not subject to birth! That birth would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Jarā dhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati:/ aho vata mayaṁ na jarādhammā assāma,/ na ca vata no jarā āgaccheyyā ti,/ na kho panetaṁ icchāya pantabbaṁ,/ idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to aging there comes the wish: • ‘Oh, that we were not subject to aging! That aging would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Byādhi dhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati./ Aho vata mayaṁ na byādhi dhammā assāma./ Na ca vata no byādhi āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ,/ idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to sickness there comes the wish: • ‘Oh, that we were not subject to sickness! That sickness would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Maraṇa dhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati./ Aho! Vata mayaṁ na maraṇadhammā assāma,/ na ca vata no maraṇaṁ āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to death there comes the wish: • ‘Oh, that we were not subject to death! That death would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Sokadhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati./ Aho vata mayaṁ na sokadhammā assāma,/ na ca vata no soko āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to sorrow there comes the wish: • ‘Oh, that we were not subject to sorrow! That sorrow would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Paridevadhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati,/ aho vata mayaṁ na paridevadhammā assāma,/ na ca vata no paridevo āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to lamentation there comes the wish: • ‘Oh, that we were not subject to lamentation! That lamentation would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Dukkhadhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati./ Aho vata mayaṁ na dukkha dhammā assāma./ Na ca vata no dukkhaṁ āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ/.
“To beings subject to pain there comes the wish: • ‘Oh, that we were not subject to pain! That pain would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Domanassa dhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati./ Aho vata mayaṁ na domanassa dhammā assāma,/ na ca vata no domanassaṁ āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to grief there comes the wish: • ‘Oh, that we were not subject to grief! That grief would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Upāyāsadhammānaṁ bhikkhave sattānaṁ evaṁ icchā uppajjati./ Aho vata mayaṁ na upāyāsadhammā asasāma,/ na ca vata no upāyāso āgaccheyyāti,/ na kho panetaṁ icchāya pattabbaṁ./ Idampi yampicchaṁ na labhati tampi dukkhaṁ./
“To beings subject to despair, there comes the wish: • ‘Oh, that we were not subject to despair! That despair would not come to us!’ But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.
Katame ca bhikkhave saṅkhittena pañcupādānakkhandhā dukkhā?/ Seyyathīdaṁ,/ rūpūpādānakkhandho, vedanūpādānakkhandho,/ saññūpādānakkhandho, saṅkhārūpādānakkhandho,/ viññānūpādānakkhandho./ Ime vuccanti bhikkhave saṅkhittena pañcupādānakkhandhāpi dukkhā,/ idaṁ vuccati bhikkhave dukkhaṁ ariyasaccaṁ./
“And what, monks, are the five aggregates of clinging • that, in brief, are suffering? They are: the material form aggregate affected by clinging, • the feeling aggregate affected by clinging, • the perception aggregate affected by clinging, • the volitional formations aggregate affected by clinging, • and the consciousness aggregate affected by clinging. These, monks, are called the five aggregates of clinging that, in brief, are suffering.
4.5.2 Samudayasacca Niddeso: The Noble Truth of the Arising of Suffering
Katamañca bhikkhave dukkha samudayaṁ ariyasaccaṁ?/ Yāyaṁ taṇhā ponobhavikā nandirāga sahagatā / tatra tatrābhi nandinī,/ seyyathīdaṁ:/ kāma taṇhā bhava taṇhā vibhava taṇhā./
“And what, monks, is the noble truth of the origin of suffering? It is this craving, which produces re-existance, • accompanied by delight and lust, • and finding delight now hereand now there; • namely, craving for sense pleasures, craving for existence, and craving for non-existence.
Sā kho panesā bhikkhave taṇhā / kattha uppajjamānā uppajjati?/ Kattha nivisamānā nivisati?/
“When this craving arises, monks, where does it arise? When it gets established, where does it get established?
Yaṁ loke piyarūpaṁ sātarūpaṁ / etthesā taṇhā uppajjamānā uppajjati,/ ettha nivisamānā nivisati./
Whatever in the world has a pleasant and agreeable nature: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Kiñca loke piyarūpaṁ sātarūpaṁ?/
And what in the world has a pleasant and agreeable nature?
Cakkhuṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“The eye has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sotaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“The ear has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Ghānaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“The nose has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Jivhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“The tongue has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Kāyo loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“The body has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Mano loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“The mind has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rūpā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Forms have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Saddā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Sounds have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Gandhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati.
“Odors have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rasā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Tastes have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Phoṭṭhabbā loke piyarūpaṁ sātarūpaṁ, /etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Tactile objects have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Dhammā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇahā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Mental phenomena have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Cakkhu viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Eye-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sota viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthasā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Ear-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Ghāna viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Nose-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Jivhā viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Tongue-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Kāya viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Body-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Mano viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Mind-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Cakkhu samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Eye-contact has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sota samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./Ettha nivisamānā nivisati./
“Ear-contact has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Ghāna samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Nose-contact has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Jivhā samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./Ettha nivisamānā nivisati./
“Tongue-contact has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Kāya samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Body-contact has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Mano samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Mind-contact has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Cakkhu samphassajā vedanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Feelings born of eye-contact have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sota samphassajā vedanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Feelings born of ear-contact have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Ghāna samphassajā vedanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Feelings born of nose-contact have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Jivhā samphassajā vedanā loke piyarūpaṁ sātarūpaṁ,/ ettesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Feelings born of tongue-contact have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Kāya samphassajā vedanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Feelings born of body-contact have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Mano samphassajā vedanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Feelings born of mind-contact have a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rūpa saññā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Perception of forms has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sadda saññā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. / Ettha nivisamānā nivisati./
“Perception of sounds has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Gandha saññā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Perception of odors has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rasa saññā loke piyarūpaṁ sātarūpaṁ,/ etthasā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Perception of tastes has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Phoṭṭhabba saññā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Perception of tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Dhamma saññā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Perception of mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rūpa sañcetanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Volition regarding forms has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sadda sañcetanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Volition regarding sounds has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Gandha sañcetanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Volition regarding odors has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rasa sañcetanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Volition regarding tastes has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Phoṭṭhabba sañcetanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Volition regarding tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Dhamma sañcetanā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Volition regarding mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rūpa taṇhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Craving for forms has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sadda taṇhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. / Ettha nivisamānā nivisati./
“Craving for sounds has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Gandha taṇhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Craving for odors has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rasa taṇhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Craving for tastes has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Phoṭṭhabba taṇhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. / Ettha nivisamānā nivisati./
“Craving for tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Dhamma taṇhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Craving for mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rūpa vitakko loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. / Ettha nivisamānā nivisati./
“Thought of forms has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sadda vitakko loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Thought of sounds has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Gandha vitakko loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Thought of odors has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rasa vitakko loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. / Ettha nivisamānā nivisati./
“Thought of tastes has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Phoṭṭhabba vitakko loke piyarūpaṁ sātarūpaṁ / etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Thought of tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Dhamma vitakko loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Thought of mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rūpa vicāro loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Examination of forms has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Sadda vicāro loke piyarūpaṁ sātarūpaṁ / etthesā taṇhā uppajjamānā uppajjati. / Ettha nivisamānā nivisati./
“Examination of sounds has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Gandha vicāro loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati. /Ettha nivisamānā nivisati./
“Examination of odors has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Rasa vicāro loke piyarūpaṁ sātarūpaṁ / etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Examination of tastes has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Phoṭṭhabba vicāro loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Examination of tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Dhamma vicāro loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā uppajjamānā uppajjati./ Ettha nivisamānā nivisati./
“Examination of mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving arises when it arises; • it is here that it establishes when it establishes.
Idaṁ vuccati bhikkhave, dukkha samudayaṁ ariyasaccaṁ./
“Monks, this is called the noble truth of the origin of suffering.
4.5.3 Nirodhasacca Niddeso: The Noble Truth of the Cessation of Suffering
Katamañca bhikkhave dukkha nirodhaṁ ariyasaccaṁ?/
“And what, monks, is the noble truth of the cessation of suffering?
Yo tassā yeva taṇhāya asesavirāganirodho / cāgo paṭinissaggo mutti anālayo./
It is the complete cessation of that very craving, • giving it up, relinquishing it, liberating oneself from it, • and detaching oneself from it.
Sā kho panesā bhikkhave taṇhā / kattha pahīyamānā pahīyati:/ kattha nirujjhamānā nirujjhati?/
“When this craving is abandoned, monks, where is it abandoned? When it ceases, where does it cease?
yaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati. /Ettha nirujjhamānā nirujjhati./
Whatever in the world has a pleasant and agreeable nature: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Kiñca loke piyarūpaṁ sātarūpaṁ?/
And what in the world has a pleasant and agreeable nature?
Cakkhuṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“The eye has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sotaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“The ear has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Ghānaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“The nose has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Jivhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“The tongue has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Kāyo loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“The body has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Mano loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“The mind has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rūpā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Forms have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Saddā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Sounds have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Gandhā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Odors have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rasā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Tastes have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Phoṭṭhabbā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Tactile objects have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Dhammā loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Mental phenomena have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Cakkhu viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“Eye-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sota viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“Ear-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Ghāna viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati, /ettha nirujjhamānā nirujjhati./
“Nose-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Jivhā viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati,/ ettha nirujjhamānā nirujjhati./
“Tongue-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Kāya viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati, /ettha nirujjhamānā nirujjhati./
“Body-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Mano viññāṇaṁ loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahiyamānā pahīyati, /ettha nirujjhamānā nirujjhati./
“Mind-consciousness has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Cakkhu samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Eye-contact has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sota samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Ear-contact has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Ghāna samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Nose-contact has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Jivhā samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Tongue-contact has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Kāya samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Body-contact has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Mano samphasso loke piyarūpaṁ sātarūpaṁ,/ etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Mind-contact has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Cakkhu samphassajā vedanā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Feelings born of eye-contact have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sota samphassajā vedanā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Feelings born of ear-contact have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Ghāna samphassajā vedanā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Feelings born of nose-contact have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Jivhā samphassajā vedanā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Feelings born of tongue-contact have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Kāya samphassajā vedanā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Feelings born of body-contact have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Mano samphassajā vedanā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Feelings born of mind-contact have a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rūpa saññā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati. / Ettha nirujjhamānā nirujjhati./
“Perception of forms has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sadda saññā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Perception of sounds has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Gandha saññāloke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati. / Ettha nirujjhamānā nirujjhati./
“Perception of odors has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rasa saññā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati. / Ettha nirujjhamānā nirujjhati./
“Perception of tastes has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Phoṭṭhabba saññā loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Perception of tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Dhamma saññā loke piyarūpaṁ sātarūpaṁ. / Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Perception of mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rūpa sañcetanā loke piyarūpaṁ sārūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Volition regarding forms has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sadda sañcetanā loke piyarūpaṁ sārūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. /Ettha nirujjhamānā nirujjhati./
“Volition regarding sounds has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Gandha sañcetanā loke piyarūpaṁ sārūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Volition regarding odors has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rasa sañcetanā loke piyarūpaṁ sārūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Volition regarding tastes has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Phoṭṭhabba sañcetanā loke piyarūpaṁ sārūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Volition regarding tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Dhamma sañcetanā loke piyarūpaṁ sārūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Volition regarding mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rūpa taṇhā loke piyarūpaṁ, sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Craving for forms has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sadda taṇhā loke piyarūpaṁ, sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati. / Ettha nirujjhamānā nirujjhati./
“Craving for sounds has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Gandha taṇhā loke piyarūpaṁ, sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Craving for odors has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rasa taṇhā loke piyarūpaṁ, sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati. / Ettha nirujjhamānā nirujjhati./
“Craving for tastes has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Phoṭṭhabba taṇhā loke piyarūpaṁ, sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati./ Ettha nirujjhamānā nirujjhati./
“Craving for tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Dhamma taṇhā loke piyarūpaṁ, sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahīyati. /Ettha nirujjhamānā nirujjhati./
“Craving for mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rūpa vitakko loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Thought of forms has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sadda vitakko loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Thought of sounds has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Gandha vitakko loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Thought of odors has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rasa vitakko loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Thought of tastes has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Phoṭṭhabba vitakko loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Thought of tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Dhamma vitakko loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Thought of mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rūpa vicāro loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Examination of forms has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Sadda vicāro loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati. / Ettha nirujjhamānā nirujjhati./
“Examination of sounds has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Gandha vicāro loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Examination of odors has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Rasa vicāro loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Examination of tastes has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Phoṭṭhabba vicāro loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Examination of tactile objects has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Dhamma vicāro loke piyarūpaṁ sātarūpaṁ./ Etthesā taṇhā pahīyamānā pahiyati./ Ettha nirujjhamānā nirujjhati./
“Examination of mental phenomena has a pleasant and agreeable nature in the world: • it is here that this craving is abandoned when it is abandoned; • it is here that it ceases when it ceases.
Idaṁ vuccati bhikkhave dukkha nirodhaṁ ariyasaccaṁ./
“Monks, this is called the noble truth of the cessation of suffering.
4.5.4 Maggasacca Niddeso: The Noble Truth of the Path to End of Suffering
Katamañca bhikkhave dukkhanirodhagāminī paṭipadā ariyasaccaṁ?/ Ayameva ariyo aṭṭhaṅgiko maggo,/ seyyathīdaṁ,/ sammādiṭṭhi, sammā saṅkappo, sammā vācā, sammā kammanto,/ sammā ājīvo, sammā vāyāmo, sammā sati, sammā samādhi./
“And what, monks, 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.
Katamā ca bhikkhave sammā diṭṭhi?/ Yaṁ kho bhikkhave dukkhe ñāṇaṁ, dukkha samudaye ñāṇaṁ,/ dukkha nirodhe ñāṇaṁ, dukkha nirodhagāminiyā paṭipadāya ñāṇaṁ,/ ayaṁ vuccati bhikkhave sammā diṭṭhi./
“And what, monks, is right view? Knowledge of suffering, knowledge of the origin of suffering, • knowledge of the cessation of suffering, • and knowledge of the way leading to the cessation of suffering. Monks, this is called right view.
Katamo ca bhikkhave sammā saṅkappo? Nekkhamma saṅkappo, avyāpāda saṅkappo, avihiṁsā saṅkappo. Ayaṁ vuccati bhikkhave sammā saṅkappo.
“And what, monks, is right intention? Intention of renunciation, intention of non-ill will, • and intention of non-cruelty. Monks, this is called right intention.
Katamā ca bhikkhave sammā vācā?/ Musāvādā veramaṇī, pisunāya vācāya veramaṇī,/ pharusāya vācāya veramaṇī, samphappalāpā veramaṇī./ Ayaṁ vuccati bhikkhave sammāvācā./
“And what, monks, is right speech? Abstaining from false speech, abstaining from divisive speech, • abstaining from harsh speech, and abstaining from idle chatter. Monks, this is called right speech.
Katamo ca bhikkhave sammā kammanto?/ Pāṇātipātā veramaṇī, adinnādānā veramaṇī,/ kāmesumicchācārā veramaṇī./ Ayaṁ vuccati bhikkhave sammākammanto./
“And what, monks, is right action? Abstaining from killing beings, abstaining from stealing, • and abstaining from sexual misconduct. Monks, this is called right action.
Katamo ca bhikkhave sammā ājīvo?/ Idha bhikkhave ariyasāvako micchā ājīvaṁ pahāya / sammā ājīvena jīvikaṁ kappeti./ Ayaṁ vuccati bhikkhave sammā ājīvo./
“And what, monks, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, • earns his living by right livelihood. Monks, this is called right livelihood.
Katamo ca bhikkhave sammā vāyāmo?/ Idha bhikkhave bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya / chandaṁ janeti, vāyamati, viriyaṁ ārabhati,/ cittaṁ paggaṇhāti, padahati./
“And what, monks, is right effort? Here a monk generates the will for non-arising of unarisen evil unwholesome states; • he makes an effort, arouses energy, applies his mind, and strives.
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya / chandaṁ janeti, vāyamati, viriyaṁ ārabhati,/ cittaṁ paggaṇhāti, padahati./
He generates the will to abandon arisen evil unwholesome states; • he makes an effort, arouses energy, applies his mind, and strives.
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya / chandaṁ janeti, vāyamati, viriyaṁ ārabhati,/ cittaṁ paggaṇhāti, padahati./
He generates the will for the arising of unarisen wholesome states; • he makes an effort, arouses energy, applies his mind, and strives.
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā / asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā / chandaṁ janeti, vāyamati, viriyaṁ ārabhati,/ cittaṁ paggaṇhāti, padahati./ Ayaṁ vuccati bhikkhave sammā vāyāmo./
He generates the will to maintain arisen wholesome states, to prevent their decline, • to increase, expand, and fulfill them by development; • he makes an effort, arouses energy, applies his mind, and strives. Monks, this is called right effort.
Katamā ca bhikkhave sammā sati?/ Idha bhikkhave bhikkhu kāye kāyānupassī viharati,/ ātāpī sampajāno satimā / vineyya loke abhijjhā domanassaṁ./
“And what, monks, is right mindfulness? Here monks, a monk dwells contemplating the body in body, • dedicated, fully aware, and mindful, • having put away greed and grief for the world.
Vedanāsu vedanānupassī viharati,/ ātāpī sampajāno satimā / vineyya loke abhijjhā domanassaṁ./
He dwells contemplating feelings in feelings, • dedicated, fully aware, and mindful, • having put away greed and grief for the world.
Citte cittānupassī viharati,/ ātāpī sampajāno satimā / vineyya loke abhijjhā domanassaṁ./
He dwells contemplating mind in mind, • dedicated, fully aware, and mindful, • having put away greed and grief for the world.
Dhammesu dhammānupassī viharati,/ ātāpī sampajāno satimā / vineyya loke abhijjhā domanassaṁ./
He dwells contemplating phenomena in phenomena, • dedicated, fully aware, and mindful, • having put away greed and grief for the world.
Ayaṁ vuccati bhikkhave sammā sati./
Monks, this is called right mindfulness.
Katamo ca bhikkhave sammā samādhi?/ Idha bhikkhave bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi / savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ / paṭhamaṁ jhānaṁ upasampajja viharati./
“And what, monks, is right concentration? Here monks, secluded from sense pleasures, secluded from unwholesome states, • a monk enters and dwells in the first jhāna, • which is accompanied by thought and examination, • and includes rapture and happiness born of seclusion.
Vitakk avicārānaṁ vūpasamā / ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ / avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ/ dutiyaṁ jhānaṁ upasampajja viharati./
With the subsiding of thought and examination, • he enters and dwells in the second jhāna, • which has internal calmness and unification of mind, • is free from thought and examination, • and includes rapture and pleasure born of concentration.
Pītiyā ca virāgā upekkhako ca viharati / sato ca sampajāno sukhañca kāyena paṭisaṁvedeti,/ yantaṁ ariyā ācikkanti / upekkhako satimā sukhavihārīti,/ taṁ tatiyaṁ jhānaṁ upasampajja viharati./
With the fading away as well of rapture, he dwells in equanimity, • mindful and clearly comprehending, • and he experiences pleasure within the body; • he enters and dwells in the third jhāna of which the noble ones declare, • ‘He is equanimous, mindful, one who dwells with pleasure.’
Sukhassa ca pahānā dukkhassa ca pahānā / pubbeva somanassa domanassānaṁ atthaṅgamā / adukkhamasukhaṁ upekkhā sati pārisuddhiṁ / catutthaṁ jhānaṁ upasampajja viharati./ Ayaṁ vuccati bhikkhave sammā samādhi./
With the abandoning of pleasure and pain, • and with the previous passing away of joy and grief, • he enters and dwells in the fourth jhāna, • which is beyond pleasure and pain • and includes the purification of mindfulness and equanimity. Monks, this is called right concentration.
Idaṁ vuccati bhikkave dukkha nirodhagāminī patipadā ariya saccaṁ./
“This, monks, is called the noble truth of the way leading to the cessation of suffering.
Iti ajjhattaṁ vā dhammesu dhammānupassī viharati./ Bahiddhā vā dhammesu dhammānupassī viharati./ Ajjhatta bahiddhā vā dhammesu dhammānupassī viharati./
“In this way he dwells contemplating phenomena in phenomena within himself, • he dwells contemplating phenomena in phenomena within another, • and he dwells contemplating phenomena in phenomena both within himself and within another.
Samudaya dhammānupassī vā dhammesu viharati./ Vayadhammānupassī vā dhammesu viharati./ Samudaya vayadhammānupassī vā dhammesu viharati./
“He dwells contemplating the arising of the phenomena, • he dwells contemplating the passing away of the phenomena, • and he dwells contemplating the arising and passing away of the phenomena.
Atthi dhammā’ti vā panassa sati paccupaṭṭhitā hoti./ Yāvadeva ñāṇamattāya patissati mattāya,/ anissito ca viharati,/ na ca kiñci loke upādiyati./
“Mindfulness, that there are phenomena is simply established in him • to the extent necessary for higher knowledge and mindfulness. He dwells independent, and not clinging to anything in the world.
Evampi kho bhikkhave bhikkhu / dhammesu dhammānupassī viharati / catūsu ariya saccesu./
That is how monks, a monk dwells contemplating the phenomena in phenomena • in terms of the Four Noble Truths.
(The section on contemplating phenomena in phenomena is finished)
