SN-q 56..1.. - SN 56 vagga 1 Samādhi: undistractible-lucidity SN-q 56.1 - SN 56.1 Samādhi: undistractible-lucidity SN-q 56.2 - SN 56.2 Paṭisallāna: Retreat SN-q 56.3 - SN 56.3 Paṭhamakulaputta: Respectable (1st) SN-q 56.4 - SN 56.4 Dutiyakulaputta: Respectable (2nd) SN-q 56.5 - SN 56.5 Paṭhamasamaṇabrāhmaṇa: Ascetics and Brahmins (1st) SN-q 56.6 - SN 56.6 Dutiyasamaṇabrāhmaṇa: Ascetics and Brahmins (2nd) SN-q 56.7 - SN 56.7 Vitakka: Thoughts SN-q 56.8 - SN 56.8 Cinta: State of Mind SN-q 56.9 - SN 56.9 Viggāhikakathā: Arguments SN-q 56.10 - SN 56.10 Tiracchānakathā: Unworthy Talk
SN-q 56.1 - SN 56.1 Samādhi: undistractible-lucidity SN-q 56.1.1 - (Without samādhi, you can’t fully penetrate 4👑☸ noble truths) SN-q 56.1.2 - (dukkha refrain that appears In at least 34 suttas in SN 56)
That’s why you should practice meditation to understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.”
SN-q 56.7 - SN 56.7 Vitakka: Thoughts SN-q 56.7.1 - (3 opposites of 3 samma-sankappo 2💭) SN-q 56.7.2 - (4 types of Dhamma-vitakka one should think are 4👑☸)
For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those ideas aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Because those ideas are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, kathā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and talk at the well; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, kathā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
When you discuss, you should discuss: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’. …
SN-q 56..2.. - SN 56 vagga 2 Dhammacakkappavattana: Rolling Forth the Wheel of Dhamma SN-q 56.11 - SN 56.11 Dhammacakkappavattana: Rolling Forth the Wheel of Dhamma SN-q 56.12 - SN 56.12 Tathāgata: The Realized Ones SN-q 56.13 - SN 56.13 Khandha: Aggregates SN-q 56.14 - SN 56.14 Ajjhattikāyatana: Interior Sense Fields SN-q 56.15 - SN 56.15 Paṭhamadhāraṇa: Remembering (1st) SN-q 56.16 - SN 56.16 Dutiyadhāraṇa: Remembering (2nd) SN-q 56.17 - SN 56.17 Avijjā: Ignorance SN-q 56.18 - SN 56.18 Vijjā: Knowledge SN-q 56.19 - SN 56.19 Saṅkāsana: Expressions SN-q 56.20 - SN 56.20 Tatha: Real
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SN 56.11 Dhammacakkappavattana: 🖏 Rolling Forth the Wheel of Dhamma
“‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.
‘This noble truth of the practice that leads to cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.”
I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Catunnaṃ ariyasaccānaṃ,
“Because of not truly seeing
Yathābhūtaṃ adassanā;
the four noble truths,
Saṃsitaṃ dīghamaddhānaṃ,
we have transmigrated for a long time
Tāsu tāsveva jātisu.
from one rebirth to the next.
Tāni etāni diṭṭhāni,
But now that these truths have been seen,
bhavanetti samūhatā;
the attachment to rebirth is eradicated.
Ucchinnaṃ mūlaṃ dukkhassa,
The root of suffering is cut off,
natthi dāni punabbhavo”ti.
now there are no more future lives.”
SN 56.22 Dutiyakoṭigāma: At the Village of Koṭi (2nd)
“monks, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path.
te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
“Ye dukkhaṃ nappajānanti,
“There are those who don’t understand suffering
atho dukkhassa sambhavaṃ;
and suffering’s cause,
Yattha ca sabbaso dukkhaṃ,
and where all suffering
asesaṃ uparujjhati.
ceases with nothing left over.
Tañca maggaṃ na jānanti,
And they don’t know the path
Dukkhūpasamagāminaṃ;
that leads to the stilling of suffering.
Cetovimuttihīnā te,
They lack the heart’s release,
Atho paññāvimuttiyā;
as well as the release by wisdom.
Abhabbā te antakiriyāya,
Unable to make an end,
Te ve jātijarūpagā.
they continue to be reborn and get old.
Ye ca dukkhaṃ pajānanti,
But there are those who understand suffering
atho dukkhassa sambhavaṃ;
and suffering’s cause,
Yattha ca sabbaso dukkhaṃ,
and where all suffering
asesaṃ uparujjhati.
ceases with nothing left over.
Tañca maggaṃ pajānanti,
And they understand the path
dukkhūpasamagāminaṃ;
that leads to the stilling of suffering.
Cetovimuttisampannā,
They’re endowed with the heart’s release,
atho paññāvimuttiyā;
as well as the release by wisdom.
Bhabbā te antakiriyāya,
Able to make an end,
na te jātijarūpagā”ti.
they don’t continue to be reborn and get old.”
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SN 56.23 Sammāsambuddha: The Fully Awakened Buddha
“Ye hi keci, bhikkhave, atītamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhiṃsu, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhiṃsu.
“monks, whatever perfected ones, fully awakened Buddhas truly wake up—in the past,
Ye hi keci, bhikkhave, anāgatamaddhānaṃ arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhissanti.
future,
Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṃ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṃ abhisambujjhanti.
or present—all of them truly wake up to the four noble truths.
“Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
“monks, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of the four noble truths.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṃ maññeyyuṃ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā.
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in the true comprehension of these four noble truths.
In this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One.
The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be given up. The noble truth of the cessation of suffering should be realized. The noble truth of the practice that leads to the cessation of suffering should be developed.
Now at that time, after the meal, on return from alms-round, several senior monks sat together in the pavilion and this discussion came up among them:
“yo nu kho, āvuso, dukkhaṃ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī”ti.
“Reverends, does someone who sees suffering also see the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering?”
“Evameva kho, bhikkhave, etadeva bahutaraṃ yaṃ vo mayā abhiññāya anakkhātaṃ.
“In the same way, there is much more that I have directly known but have not explained to you. What I have explained is a tiny amount.
Kasmā cetaṃ, bhikkhave, mayā anakkhātaṃ?
And why haven’t I explained it?
Na hetaṃ, bhikkhave, atthasaṃhitaṃ nādibrahmacariyakaṃ na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati;
Because it’s not beneficial or relevant to the fundamentals of the spiritual life. It doesn’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
I have explained: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Because it’s beneficial and relevant to the fundamentals of the spiritual life. It leads to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
It’s the same for sentient beings roaming and transmigrating, hindered by ignorance and fettered by craving. Sometimes they go from this world to the other world, and sometimes they come from the other world to this world.
Taṃ kissa hetu?
Why is that?
Adiṭṭhattā, bhikkhave, catunnaṃ ariyasaccānaṃ.
It’s because they haven’t seen the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
“Āditte, bhikkhave, cele vā sīse vā kimassa karaṇīyan”ti?
“monks, if your clothes or head were on fire, what would you do about it?”
“Āditte, bhante, cele vā sīse vā, tasseva celassa vā sīsassa vā nibbāpanāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyan”ti.
“Sir, if our clothes or head were on fire, we’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning in order to extinguish it.”
“Ādittaṃ, bhikkhave, celaṃ vā sīsaṃ vā ajjhupekkhitvā amanasikaritvā anabhisametānaṃ catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisamayāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
“monks, regarding your burning head or clothes with equanimity, not paying attention to them, you should apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning to truly comprehending the four noble truths.
Katamesaṃ catunnaṃ?
What four?
Dukkhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.
The noble truths of suffering, its origin, its cessation, and the path.
And you’ll live for a hundred years being struck with three hundred spears every day. But when a hundred years have passed, you will comprehend the four noble truths for the first time.’
Suppose a person was to strip all the grass, sticks, branches, and leaves in India, gather them together into one pile,
ekajjhaṃ saṃharitvā sūlaṃ kareyya.
and make them into stakes.
Sūlaṃ karitvā ye mahāsamudde mahantakā pāṇā te mahantakesu sūlesu āvuneyya, ye mahāsamudde majjhimakā pāṇā te majjhimakesu sūlesu āvuneyya, ye mahāsamudde sukhumakā pāṇā te sukhumakesu sūlesu āvuneyya.
Then they’d impale the large creatures in the ocean on large stakes; the medium-sized creatures on medium-sized stakes; and the small creatures on small stakes.
Apariyādinnā ca, bhikkhave, mahāsamudde oḷārikā pāṇā assu.
They wouldn’t run out of sizable creatures in the ocean before
A person accomplished in view, exempt from that vast plane of loss, truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
“Yo hi koci, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe …
“monks, take any monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
It’s because that boundary pillar is firmly embedded, with deep foundations.
Evameva kho, bhikkhave, yo hi koci bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;
In the same way, take any monk who truly understands: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
An ascetic or brahmin might come from the east, west, north, or south wanting to debate, seeking a debate, thinking: ‘I’ll refute their doctrine!’ It’s simply impossible for them to legitimately make that monk shake or rock or tremble.
“Once upon a time, monks, a certain person left Rājagaha, thinking ‘I’ll speculate about the world.’ They went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.
‘Sirs, I left Rājagaha, thinking “I’ll speculate about the world.” I went to the Sumāgadhā lotus pond and sat down on the bank speculating about the world.
For example: the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
Taṃ kissa hetu?
Why is that?
Nesā, bhikkhave, cintā atthasaṃhitā nādibrahmacariyakā na nibbidāya na virāgāya na nirodhāya na upasamāya na abhiññāya na sambodhāya na nibbānāya saṃvattati.
Because those ideas aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
When you think something up, you should think: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Because those ideas are beneficial and relevant to the fundamentals of the spiritual life. They lead to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
Having made co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe …
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
Having stopped making co-doings that lead to rebirth, old age, and death, to sorrow, lamentation, pain, sadness, and distress, they don’t fall down the cliff of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Having made such co-doings, they burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te na parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re not freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
‘Na parimuccanti dukkhasmā’ti vadāmi.
They’re not freed from suffering, I say.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṃ dukkhan’ti yathābhūtaṃ pajānanti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānanti.
There are ascetics and brahmins who truly understand about suffering, its origin, its cessation, and the path.
Te jātisaṃvattanikesu saṅkhāresu nābhiramanti … pe …
They don’t take pleasure in co-doings that lead to rebirth …
anabhiratā … pe … nābhisaṅkharonti … pe …
They stop making such co-doings …
anabhisaṅkharitvā jātipariḷāhenapi na pariḍayhanti, jarāpariḷāhenapi na pariḍayhanti, maraṇapariḷāhenapi na pariḍayhanti, sokaparidevadukkhadomanassupāyāsapariḷāhenapi na pariḍayhanti.
Having stopped making such co-doings, they don’t burn with the fever of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Then Ānanda wandered for alms in Vesālī. After the meal, on his return from alms-round, he went to the Buddha, bowed, sat down to one side, and told him what had happened.
yatra hi nāma dūratova sukhumena tāḷacchiggaḷena asanaṃ atipātessanti poṅkhānupoṅkhaṃ avirādhitan’”ti.
“Taṃ kiṃ maññasi, ānanda,
“What do you think, Ānanda?
katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā—
Which is harder and more challenging:
yo dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā sattadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyā”ti?
to shoot arrows from a distance through a small keyhole, shot after shot without missing? Or to take a horsehair split into seven strands and penetrate one tip with another tip?”
“monks, the boundless desolation of interstellar space is so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression.”
Having stopped making such co-doings, they don’t fall into the darkness of rebirth, old age, and death, of sorrow, lamentation, pain, sadness, and distress.
Te parimuccanti jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi.
They’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
“monks, suppose a person was to throw a yoke with a single hole into the ocean. And there was a one-eyed turtle who popped up once every hundred years.
Taṃ kiṃ maññatha, bhikkhave,
What do you think, monks?
api nu kho kāṇo kacchapo vassasatassa vassasatassa accayena sakiṃ sakiṃ ummujjanto amusmiṃ ekacchiggaḷe yuge gīvaṃ paveseyyā”ti?
Would that one-eyed turtle, popping up once every hundred years, still poke its neck through the hole in that yoke?”
“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say.
Taṃ kissa hetu?
Why is that?
Na hettha, bhikkhave, atthi dhammacariyā, samacariyā, kusalakiriyā, puññakiriyā.
Because there there’s no principled or moral conduct, and no doing what is good and skillful.
And now, monks, you have been reborn as a human being. A Realized One has arisen in the world, a perfected one, a fully awakened Buddha. And the teaching and training proclaimed by a Realized One shines in the world.
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
Which is more: the portion of Sineru, the king of mountains, that has been worn away and eroded? Or the seven pebbles the size of mustard seeds that are left?”
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
“monks, suppose there was a lotus pond that was fifty leagues long, fifty leagues wide, and fifty leagues deep, full to the brim so a crow could drink from it.
Tato puriso kusaggena udakaṃ uddhareyya.
Then a person would pick up some water on the tip of a blade of grass.
“Sir, the water in the confluence that has dried up and evaporated is certainly more. The two or three drops left are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti saṃbhejjaudakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the confluence that has dried up and evaporated, it can’t be reckoned or compared, it’s not even a fraction.”
“Sir, the water in the ocean that has dried up and evaporated is certainly more. The two or three drops left are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti mahāsamudde udakaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya dve vā tīṇi vā udakaphusitāni avasiṭṭhānī”ti.
Compared to the water in the ocean that has dried up and evaporated, it can’t be reckoned or compared, it’s not even a fraction.”
Which is more: the portion of the Himalayas, the king of mountains, that has been worn away and eroded, or the seven pebbles the size of mustard seeds that are left?”
“Sir, the portion of the Himalayas, the king of mountains, that has been worn away and eroded is certainly more. The seven pebbles the size of mustard seeds are tiny.
Saṅkhampi na upenti, upanidhampi na upenti, kalabhāgampi na upenti himavato pabbatarājassa parikkhīṇaṃ pariyādinnaṃ upanidhāya satta sāsapamattiyo pāsāṇasakkharā avasiṭṭhā”ti.
Compared to the Himalayas, they can’t be reckoned or compared, they’re not even a fraction.”
“In the same way, for a person with comprehension, a noble-one's-disciple accomplished in view, the suffering that’s over and done with is more, what’s left is tiny.
Saṅkhampi na upeti, upanidhampi na upeti, kalabhāgampi na upeti, purimaṃ dukkhakkhandhaṃ parikkhīṇaṃ pariyādinnaṃ upanidhāya yadidaṃ sattakkhattuparamatā;
Compared to the mass of suffering in the past that’s over and done with, it can’t be reckoned or compared, it’s not even a fraction, since there are at most seven more lives.
yo ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
Such a person truly understands about suffering, its origin, its cessation, and the path.
end of section [56..6.. - SN 56 vagga 6 Abhisamaya: Comprehension]❧
§ – SN 56 vagga 7-11, up to sutta 131
VII. FIRST RAW GRAIN REPETITION SERIES
61. Elsewhere
1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
2“What do you think, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?” [466]
3“Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, that little bit of soil is not calculable, does not bear comparison, does not amount even to a fraction.”
4“So too, bhikkhus, those beings are few who are reborn among human beings. But those beings are more numerous who are reborn elsewhere than among human beings.414 "" For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
5“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
62. Outlying Countries
1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus.…
2“So too, bhikkhus, those beings are few who are reborn in the middle countries. But those beings are more numerous who are reborn in the outlying countries among the uncultured barbarians. …” [467]
63. Wisdom
“So too, bhikkhus, those beings are few who possess the noble eye of wisdom. But these beings are more numerous, who are immersed in ignorance and confused.…”
64. Wines and Liquors
“So too, bhikkhus, those beings are few who abstain from wine, liquors, and intoxicants that are a basis for negligence. But these beings are more numerous who do not abstain from wines, liquors, and intoxicants that are a basis for negligence.…”
65. Water-Born
“So too, bhikkhus, those beings are few who are born on high ground. But these beings are more numerous who are born in water.…”
66. Who Honour Mother
“So too, bhikkhus, those beings are few who honour their mother. But these beings are more numerous who do not honour their mother.…”
67. Who Honour Father
“So too, bhikkhus, those beings are few who honour their father. But these beings are more numerous who do not honour their father.…” [468]
68. Who Honour Ascetics
“So too, bhikkhus, those beings are few who honour ascetics. But these beings are more numerous who do not honour ascetics. …”
69. Who Honour Brahmins
“So too, bhikkhus, those beings are few who honour brahmins. But these beings are more numerous who do not honour brahmins.…”
70. Who Respect Elders
“So too, bhikkhus, those beings are few who respect their elders in the family. But these beings are more numerous who do not respect their elders in the family.…”
VIII. SECOND RAW GRAIN REPETITION SERIES
71. Killing Living Beings415 ""
“So too, bhikkhus, those beings are few who abstain from the destruction of life. But these beings are more numerous who do not abstain from the destruction of life.…” [469]
72. Taking What Is Not Given
“So too, bhikkhus, those beings are few who abstain from taking what is not given. But these beings are more numerous who do not abstain from taking what is not given.…”
73. Sexual Misconduct
“So too, bhikkhus, those beings are few who abstain from sexual misconduct. But these beings are more numerous who do not abstain from sexual misconduct.…”
74. False Speech
“So too, bhikkhus, those beings are few who abstain from false speech. But these beings are more numerous who do not abstain from false speech.…”
75. Divisive Speech
“So too, bhikkhus, those beings are few who abstain from divisive speech. But these beings are more numerous who do not abstain from divisive speech.…”
76. Harsh Speech
“So too, bhikkhus, those beings are few who abstain from harsh speech. But these beings are more numerous who do not abstain from harsh speech.…”
77. Idle Chatter
“So too, bhikkhus, those beings are few who abstain from idle chatter. But these beings are more numerous who do not abstain from idle chatter.…” [470]
78. Seed Life 416 "
!!br0ken!!
“So too, bhikkhus, those beings are few who abstain from damaging seed and plant life. But these beings are more numerous who do not abstain from damaging seed and plant life.…”
79. Improper Times
“So too, bhikkhus, those beings are few who abstain from eating at improper times. But these beings are more numerous who do not abstain from eating at improper times.…”
80. Scents and Unguents
“So too, bhikkhus, those beings are few who abstain from wearing garlands, embellishing themselves with scents, and beautifying themselves with unguents. But these beings are more numerous who do not so abstain.…”
IX. THIRD RAW GRAIN REPETITION SERIES
81. Dancing and Singing
“So too, bhikkhus, those beings are few who abstain from dancing, singing, instrumental music, and unsuitable shows. [471] But these beings are more numerous who do not so abstain.…”
82. High Beds
“So too, bhikkhus, those beings are few who abstain from high and luxurious beds and seats. But these beings are more numerous who do not so abstain.…”
83. Gold and Silver
“So too, bhikkhus, those beings are few who abstain from accepting gold and silver. But these beings are more numerous who do not so abstain.…”
84. Raw Grain
“So too, bhikkhus, those beings are few who abstain from accepting raw grain. But these beings are more numerous who do not so abstain.…”
85. Raw Meat
“So too, bhikkhus, those beings are few who abstain from accepting raw meat. But these beings are more numerous who do not so abstain.…”
86. Girls
“So too, bhikkhus, those beings are few who abstain from accepting women and girls. But these beings are more numerous who do not so abstain.…” [472]
87. Slaves
“So too, bhikkhus, those beings are few who abstain from accepting male and female slaves. But these beings are more numerous who do not so abstain.…”
88. Goats and Sheep
“So too, bhikkhus, those beings are few who abstain from accepting goats and sheep. But these beings are more numerous who do not so abstain.…”
89. Fowl and Swine
“So too, bhikkhus, those beings are few who abstain from accepting fowl and swine. But these beings are more numerous who do not so abstain.…”
90. Elephants
“So too, bhikkhus, those beings are few who abstain from accepting elephants, cattle, horses, and mares. But these beings are more numerous who do not so abstain.…” [473]
X. FOURTH RAW GRAIN REPETITION SERIES
91. Fields
“So too, bhikkhus, those beings are few who abstain from accepting fields and land. But these beings are more numerous who do not so abstain.…”
92. Buying and Selling
“So too, bhikkhus, those beings are few who abstain from buying and selling. But these beings are more numerous who do not so abstain.…”
93. Messages
“So too, bhikkhus, those beings are few who abstain from running messages and errands. But these beings are more numerous who do not so abstain.…”
94. False Weights
“So too, bhikkhus, those beings are few who abstain from false weights, false metals, and false measures. But these beings are more numerous who do not so abstain.…”
95. Bribery
“So too, bhikkhus, those beings are few who abstain from the crooked ways of bribery, deception, and fraud. But these beings are more numerous who do not so abstain.…”
96-101. Mutilating, Etc.
“So too, bhikkhus, those beings are few who abstain from mutilating, murder, binding, robbery, plunder, and violence. [474] But these beings are more numerous who do not so abstain. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
2“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
XI. THE FIVE DESTINATIONS REPETITION SERIES
102. Passing Away as Humans (1)
1Then the Blessed One took up a little bit of soil in his fingernail and addressed the bhikkhus thus:
2“What do you think, bhikkhus, which is more: the little bit of soil in my fingernail or the great earth?”
3“Venerable sir, the great earth is more. The little bit of soil that the Blessed One has taken up in his fingernail is trifling. Compared to the great earth, the little bit of soil that the Blessed One has taken up in his fingernail is not calculable, does not bear comparison, does not amount even to a fraction.”
4“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in hell. For what reason? Because, bhikkhus, they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
5“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’… An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
103. Passing Away as Humans (2)
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the animal realm.…” [475]
104. Passing Away as Humans (3)
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among human beings. But those beings are more numerous who, when they pass away as human beings, are reborn in the domain of ghosts.…”
105-107. Passing Away as Humans (4-6)
“So too, bhikkhus, those beings are few who, when they pass away as human beings, are reborn among the devas. But those beings are more numerous who, when they pass away as human beings, are reborn in hell … in the animal realm … in the domain of ghosts.…”
108-110. Passing Away as Devas (1-3)
“So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among the devas. But those beings are more numerous who, when they pass away as devas, are reborn in hell … in the animal realm … in the domain of ghosts.…”
111-113. Passing Away as Devas (4-6)
“So too, bhikkhus, those beings are few who, when they pass away as devas, are reborn among human beings. But those beings are more numerous who, when they pass away as devas, are reborn in hell … in the animal realm … in the domain of ghosts.…”
114-116. Passing Away from Hell (1-3)
“So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among human beings. But those beings are more numerous who, when they pass away from hell, are reborn in hell … in the animal realm … in the domain of ghosts.…” [476]
117-119. Passing Away from Hell (4-6)
“So too, bhikkhus, those beings are few who, when they pass away from hell, are reborn among the devas. But those beings are more numerous who, when they pass away from hell, are reborn in hell … in the animal realm … in the domain of ghosts.…”
120-122. Passing Away from the Animal Realm (1-3)
“So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among human beings. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the domain of ghosts.…”
123-125. Passing Away from the Animal Realm (4-6)
“So too, bhikkhus, those beings are few who, when they pass away from the animal realm, are reborn among the devas. But those beings are more numerous who, when they pass away from the animal realm, are reborn in hell … in the animal realm … in the domain of ghosts.…”
126-128. Passing Away from the Domain of Ghosts (1 -3)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among human beings. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell … in the animal realm … in the domain of ghosts.…”
129. Passing Away from the Domain of Ghosts (4)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in hell.” [477]
130. Passing Away from the Domain of Ghosts (5)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the animal realm.”
131. Passing Away from the Domain of Ghosts (6)
“So too, bhikkhus, those beings are few who, when they pass away from the domain of ghosts, are reborn among the devas. But those beings are more numerous who, when they pass away from the domain of ghosts, are reborn in the domain of ghosts. For what reason? Because they have not seen the Four Noble Truths. What four? The noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering.
2“Therefore, bhikkhus, an exertion should be made to understand: ‘This is suffering.’ An exertion should be made to understand: ‘This is the origin of suffering.’ An exertion should be made to understand: ‘This is the cessation of suffering.’ An exertion should be made to understand: ‘This is the way leading to the cessation of suffering.’”
3This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement. [478]
4The Great Book is finished.
end of section [56..7.. - SN 56 vagga 7-11, up to sutta 131]❧
