4👑☸ Cattāri Ariya-saccaṃ 四聖諦

SN 38 vagga 1 Jambukhādaka: With Jambukhādaka

1. Jambukhādakavagga	1. With Jambukhādaka
Saṃyutta Nikāya 38	Linked Discourses 38

SN 38.1 Nibbānapañhā: A Question About nirvana

1. Nibbānapañhāsutta	1. A Question About nirvana
Ekaṃ samayaṃ āyasmā sāriputto magadhesu viharati nālakagāmake.	At one time Venerable Sāriputta was staying in the land of the Magadhans near the little village of Nālaka.
Atha kho jambukhādako paribbājako yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.	Then the wanderer Jambukhādaka went up to Venerable Sāriputta and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jambukhādako paribbājako āyasmantaṃ sāriputtaṃ etadavoca:	When the greetings and polite conversation were over, he sat down to one side and said to Sāriputta:
“‘Nibbānaṃ, nibbānan’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘nirvana’.
Katamaṃ nu kho, āvuso, nibbānan”ti?	What is nirvana?”
“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—	“friend, the ending of greed, hate, and delusion
idaṃ vuccati nibbānan”ti.	is called nirvana.”
“Atthi panāvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti?	“But, friend, is there a path and a practice for realizing this nirvana?”
“Atthi kho, āvuso, maggo atthi paṭipadā etassa nibbānassa sacchikiriyāyā”ti.	“There is, friend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa nibbānassa sacchikiriyāyā”ti?	“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa nibbānassa sacchikiriyāya, seyyathidaṃ—	“It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa nibbānassa sacchikiriyāyā”ti.	This is the path, the practice, for realizing this nirvana.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa nibbānassa sacchikiriyāya.	“friend, this is a fine path, a fine practice, for realizing this nirvana.
Alañca panāvuso sāriputta, appamādāyā”ti.	Just this much is enough to be diligent.”

SN 38.2 Arahattapañhā: A Question About Perfection

2. Arahattapañhāsutta	2. A Question About Perfection
“‘Arahattaṃ, arahattan’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘perfection’.
Katamaṃ nu kho, āvuso, arahattan”ti?	What is perfection?”
“Yo kho, āvuso, rāgakkhayo dosakkhayo mohakkhayo—	“friend, the ending of greed, hate, and delusion
idaṃ vuccati arahattan”ti.	is called perfection.”
“Atthi panāvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti?	“But, friend, is there a path and a practice for realizing this perfection?”
“Atthi kho, āvuso, maggo atthi paṭipadā etassa arahattassa sacchikiriyāyā”ti.	“There is, friend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa arahattassa sacchikiriyāyā”ti?	“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa arahattassa sacchikiriyāya, seyyathidaṃ—	“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo, ayaṃ paṭipadā etassa arahattassa sacchikiriyāyā”ti.	This is the path, the practice, for realizing this perfection.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā etassa arahattassa sacchikiriyāya.	“friend, this is a fine path, a fine practice, for realizing this perfection.
Alañca panāvuso sāriputta, appamādāyā”ti.	Just this much is enough to be diligent.”

SN 38.3 Dhammavādīpañhā: Principled Speech

3. Dhammavādīpañhāsutta	3. Principled Speech
“Ke nu kho, āvuso sāriputta, loke dhammavādino, ke loke suppaṭipannā, ke loke sugatā”ti?	“friend Sāriputta, who in the world have principled speech? Who in the world practice well? Who are the Holy Ones in the world?”
“Ye kho, āvuso, rāgappahānāya dhammaṃ desenti, dosappahānāya dhammaṃ desenti, mohappahānāya dhammaṃ desenti, te loke dhammavādino.	“friend, those who teach principles for giving up greed, hate, and delusion have principled speech in the world.
Ye kho, āvuso, rāgassa pahānāya paṭipannā, dosassa pahānāya paṭipannā, mohassa pahānāya paṭipannā, te loke suppaṭipannā.	Those who practice for giving up greed, hate, and delusion are practicing well in the world.
Yesaṃ kho, āvuso, rāgo pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, doso pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, moho pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo, te loke sugatā”ti.	Those who have given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—are Holy Ones in the world.”
“Atthi panāvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?	“But, friend, is there a path and a practice for giving up that greed, hate, and delusion?”
“Atthi kho, āvuso, maggo atthi paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.	“There is, friend.”
“Katamo panāvuso, maggo katamā paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti?	“Well, what is it?”
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa rāgassa dosassa mohassa pahānāya, seyyathidaṃ—	“It is simply this noble eightfold path, that is:
sammādiṭṭhi … pe … sammāsamādhi.	right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā etassa rāgassa dosassa mohassa pahānāyā”ti.	This is the path, this is the practice for giving up that greed, hate, and delusion.”
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa rāgassa dosassa mohassa pahānāya.	“This is a fine path, a fine practice, for giving up greed, hate, and delusion.
Alañca panāvuso sāriputta, appamādāyā”ti.	Just this much is enough to be diligent.”

SN 38.4 Kimatthiya: What’s the Purpose

4. Kimatthiyasutta	4. What’s the Purpose
“Kimatthiyaṃ, āvuso sāriputta, samaṇe gotame brahmacariyaṃ vussatī”ti?	“friend Sāriputta, what’s the purpose of living the spiritual life with the ascetic Gotama?”
“Dukkhassa kho, āvuso, pariññatthaṃ bhagavati brahmacariyaṃ vussatī”ti.	“The purpose of living the spiritual life under the Buddha is to completely understand suffering.”
“Atthi panāvuso, maggo atthi paṭipadā etassa dukkhassa pariññāyā”ti?	“But, friend, is there a path and a practice for completely understanding this suffering?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa dukkhassa pariññāyā”ti?	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etassa dukkhassa pariññāyā”ti?

SN 38.5 Assāsappatta: Solace

5. Assāsappattasutta	5. Solace
“‘Assāsappatto, assāsappatto’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘gaining solace’.
Kittāvatā nu kho, āvuso, assāsappatto hotī”ti?	At what point do you gain solace?”
“Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti, ettāvatā kho, āvuso, assāsappatto hotī”ti.	“When a monk truly understands the six fields of contacts’ origin, ending, gratification, drawback, and escape, at that point they’ve gained solace.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti?	“But, friend, is there a path and a practice for realizing this solace?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa assāsassa sacchikiriyāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etassa assāsassa sacchikiriyāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa assāsassa sacchikiriyāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa assāsassa sacchikiriyāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa assāsassa sacchikiriyāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.6 Paramassāsappatta: Ultimate Solace

6. Paramassāsappattasutta	6. Ultimate Solace
“‘Paramassāsappatto, paramassāsappatto’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘gaining ultimate solace’.
Kittāvatā nu kho, āvuso, paramassāsappatto hotī”ti?	At what point do you gain ultimate solace?”
“Yato kho, āvuso, bhikkhu channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ viditvā anupādāvimutto hoti, ettāvatā kho, āvuso, paramassāsappatto hotī”ti.	“When a monk is freed by not grasping after truly understanding the six fields of contacts’ origin, ending, gratification, drawback, and escape, at that point they’ve gained ultimate solace.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti?	“But, friend, is there a path and a practice for realizing this ultimate solace?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti.	“There is.” …
“Katamo pana, āvuso, maggo katamā paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etassa paramassāsassa sacchikiriyāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa paramassāsassa sacchikiriyāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa paramassāsassa sacchikiriyāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.7 Vedanāpañhā: A Question About Feeling

7. Vedanāpañhāsutta	7. A Question About Feeling
“‘Vedanā, vedanā’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘feeling’.
Katamā nu kho, āvuso, vedanā”ti?	What is feeling?”
“Tisso imāvuso, vedanā.	“friend, there are three feelings.
Katamā tisso?	What three?
Sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā—	Pleasant, painful, and neutral feeling.
imā kho, āvuso, tisso vedanā”ti.	These are the three feelings.”
“Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti?	“But friend, is there a path and a practice for completely understanding these three feelings?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ tissannaṃ vedanānaṃ pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ tissannaṃ vedanānaṃ pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.8 Āsavapañhā: A Question About Defilements

8. Āsavapañhāsutta	8. A Question About Defilements
“‘Āsavo, āsavo’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘defilement’.
Katamo nu kho, āvuso, āsavo”ti?	What is defilement?”
“Tayo me, āvuso, āsavā.	“friend, there are three defilements.
Kāmāsavo, bhavāsavo, avijjāsavo—	The defilements of sensuality, desire to be reborn, and ignorance.
ime kho, āvuso, tayo āsavā”ti.	These are the three defilements.”
“Atthi panāvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā”ti?	“But, friend, is there a path and a practice for completely understanding these three defilements?”
“Atthi kho, āvuso, maggo atthi paṭipadā etesaṃ āsavānaṃ pahānāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā etesaṃ āsavānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo etesaṃ āsavānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ āsavānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ āsavānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.9 Avijjāpañhā: A Question About Ignorance

9. Avijjāpañhāsutta	9. A Question About Ignorance
“‘Avijjā, avijjā’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘ignorance’.
Katamā nu kho, āvuso, avijjā”ti?	What is ignorance?”
“Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ—	“Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṃ vuccatāvuso, avijjā”ti.	This is called ignorance.”
“Atthi panāvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti?	“But, friend, is there a path and a practice for giving up that ignorance?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etissā avijjāya pahānāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etissā avijjāya pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etissā avijjāya pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etissā avijjāya pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etissā avijjāya pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.10 Taṇhāpañhā: A Question About Craving

10. Taṇhāpañhāsutta	10. A Question About Craving
“‘Taṇhā, taṇhā’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘craving’.
Katamā nu kho, āvuso, taṇhā”ti?	What is craving?”
“Tisso imā, āvuso, taṇhā.	“friend, there are these three cravings.
Kāmataṇhā, bhavataṇhā, vibhavataṇhā—	Craving for sensual pleasures, craving to continue existence, and craving to end existence.
imā kho, āvuso, tisso taṇhā”ti.	These are the three cravings.”
“Atthi panāvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti?	“But, friend, is there a path and a practice for completely understanding these cravings?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ taṇhānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ taṇhānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ taṇhānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.11 Oghapañhā: A Question About Floods

11. Oghapañhāsutta	11. A Question About Floods
“‘Ogho, ogho’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘a flood’.
Katamo nu kho, āvuso, ogho”ti?	What is a flood?”
“Cattārome, āvuso, oghā.	“friend, there are these four floods.
Kāmogho, bhavogho, diṭṭhogho, avijjogho—	The floods of sensuality, desire to be reborn, views, and ignorance.
ime kho, āvuso, cattāro oghā”ti.	These are the four floods.”
“Atthi panāvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā”ti?	“But, friend, is there a path and a practice for completely understanding these floods?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ oghānaṃ pahānāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etesaṃ oghānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ oghānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ oghānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ oghānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.12 Upādānapañhā: A Question About Grasping

12. Upādānapañhāsutta	12. A Question About Grasping
“‘Upādānaṃ, upādānan’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘grasping’.
Katamaṃ nu kho, āvuso, upādānan”ti?	What is grasping?”
“Cattārimāni, āvuso, upādānāni.	“friend, there are these four kinds of grasping.
Kāmupādānaṃ, diṭṭhupādānaṃ sīlabbatupādānaṃ, attavādupādānaṃ—	Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
imāni kho, āvuso, cattāri upādānānī”ti.	These are the four kinds of grasping.”
“Atthi panāvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti?	“But, friend, is there a path and a practice for completely understanding these four kinds of grasping?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ upādānānaṃ pahānāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ upādānānaṃ pahānāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ upādānānaṃ pahānāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.13 Bhavapañhā: A Question About States of Existence

13. Bhavapañhāsutta	13. A Question About States of Existence
“‘Bhavo, bhavo’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of these things called ‘states of existence’.
Katamo nu kho, āvuso, bhavo”ti?	What are states of existence?”
“Tayome, āvuso, bhavā.	“friend, there are these three states of existence.
Kāmabhavo, rūpabhavo, arūpabhavo—	Existence in the sensual realm, the realm of luminous form, and the formless realm.
ime kho, āvuso, tayo bhavā”ti.	These are the three states of existence.”
“Atthi panāvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti?	“But, friend, is there a path and a practice for completely understanding these three states of existence?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti.	“There is.” …
“Katamo, panāvuso, maggo katamā paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etesaṃ bhavānaṃ pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etesaṃ bhavānaṃ pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etesaṃ bhavānaṃ pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.14 Dukkhapañhā: A Question About Suffering

14. Dukkhapañhāsutta	14. A Question About Suffering
“‘Dukkhaṃ, dukkhan’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘suffering’.
Katamaṃ nu kho, āvuso, dukkhan”ti?	What is suffering?”
“Tisso imā, āvuso, dukkhatā.	“friend, there are these three forms of suffering.
Dukkhadukkhatā, saṅkhāradukkhatā, vipariṇāmadukkhatā—	The suffering inherent in painful feeling; the suffering inherent in conditions; and the suffering inherent in perishing.
imā kho, āvuso, tisso dukkhatā”ti.	These are the three forms of suffering.”
“Atthi panāvuso maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti?	“But, friend, is there a path and a practice for completely understanding these three forms of suffering?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etāsaṃ dukkhatānaṃ pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etāsaṃ dukkhatānaṃ pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etāsaṃ dukkhatānaṃ pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.15 Sakkāyapañhā: A Question About Identity

15. Sakkāyapañhāsutta	15. A Question About Identity
“‘Sakkāyo, sakkāyo’ti, āvuso sāriputta, vuccati.	“friend Sāriputta, they speak of this thing called ‘identity’.
Katamo nu kho, āvuso, sakkāyo”ti?	What is identity?”
“Pañcime, āvuso, upādānakkhandhā sakkāyo vutto bhagavatā, seyyathidaṃ—	“friend, the Buddha said that these five grasping aggregates are identity. That is,
rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.	form, feeling, perception, co-doings, and consciousness.
Ime kho, āvuso, pañcupādānakkhandhā sakkāyo vutto bhagavatā”ti.	The Buddha said that these five grasping aggregates are identity.”
“Atthi panāvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti?	“But, friend, is there a path and a practice for completely understanding this identity?”
“Atthi kho, āvuso, maggo atthi paṭipadā, etassa sakkāyassa pariññāyā”ti.	“There is.” …
“Katamo panāvuso, maggo katamā paṭipadā, etassa sakkāyassa pariññāyā”ti?
“Ayameva kho, āvuso, ariyo aṭṭhaṅgiko maggo, etassa sakkāyassa pariññāya, seyyathidaṃ—
sammādiṭṭhi … pe … sammāsamādhi.
Ayaṃ kho, āvuso, maggo ayaṃ paṭipadā, etassa sakkāyassa pariññāyā”ti.
“Bhaddako, āvuso, maggo bhaddikā paṭipadā, etassa sakkāyassa pariññāya.
Alañca panāvuso sāriputta, appamādāyā”ti.

SN 38.16 Du-k-kara-pañhā-: A Question About What’s Hard to Do

(translation style SP-FLUENT by frankk‍)

16. Du-k-kara-pañhā-sutta	16. A Question About What’s Hard to Do
“Kiṃ nu kho, āvuso sāriputta, imasmiṃ dhamma-vinaye duk-karan”ti?	“friend Sāriputta, in this Dharma and training, what is hard to do?”
“Pabbajjā kho, āvuso, imasmiṃ dhamma-vinaye duk-karā”ti.	“[deciding to become a monk and] Going forth , friend, is hard to do in this Dharma and training.”
“Pabbajitena panāvuso, kiṃ duk-karan”ti?	“But what’s hard to do for someone who has gone forth?”
“Pabbajitena kho, āvuso, abhi-rati duk-karā”ti.	“When you’ve gone forth it’s hard to be satisfied [with the lifestyle of a monk].”
“Abhi-ratena panāvuso, kiṃ duk-karan”ti?	“But what’s hard to do for someone who is satisfied [with the lifestyle of a monk]?”
“Abhi-ratena kho, āvuso, dhamm-ānu-dhammap-paṭipatti duk-karā”ti.	“When you’re satisfied, it’s hard to practice The Dharma in line with The Dharma [at a high skill level, doing the fourth frame of satipaṭṭhāna, Dhamma-anu-passana, with fourth jhāna level of quality].”
“Kīvaciraṃ panāvuso, dhamm-ānu-dhammap-paṭipanno bhikkhu arahaṃ assā”ti?	“But if a monk practices in line with The Dharma [at a high skill level], will it take them long to become a perfected one, [an Arahant]?”
“Na-ciraṃ, āvuso”ti.	“Not long, friend.”

(commentary by frankk)

* SN 38.16 and SN 39.16 are the same, just a different wanderer asking the same question. When the suttas are redundant like this, it’s making a point that many different wanderers tend to ask the same question, so it’s not an outlier, not a special case, not unusual, i.e. we shouldn’t make an erroneous assumption that some unique suttas are a special case for a special situation, rather than a general teaching addressed to a general audience. * note that according to Vism., their redefined ‘jhāna’ VRJ👻🥶, is so difficult to do that only 1 in a million monks can achieve on average. If that were the case, you would certainly expect that to make an appearance in this sutta. * being satisfied [with the lifestyle of a monk renouncing all worldly pleasures], is the primary driver for first jhāna, deriving pleasure from skillful wholesome pleasures based on renunciation, rather than worldly pleasures that are addictive and unsustainable. Like many other suttas, this suggest that the Buddha expected happy monks would easily develop some level of proficiency with at least first jhāna. So the difficulty with first jhāna is in being content with simplicity and an ethical lifestyle, rather than requiring a superhuman level of samatha that LBT redefines as ‘jhāna’. * cross referencing with MN 64, we know it’s impossible to attain arahantship or non-return without at least first jhāna. We know the Buddha expected even novice monks to attain at least mediocre first jhāna. Those who are satisfied with the holy life can easily do the mental part of first jhāna, those who don’t would disrobe. * As for stream entry and once-returner, the difficulty of that would seem to sandwiched somewhere between what this sutta says for going forth, and arahantship. * So putting together these bits, we can deduce practicing in line with Dharma implies doing it at fourth jhāna quality level in the context of this sutta. * the contrast between being satisfied with living the holy life, and the difficulty of practicing Dharma in line with the Dharma, is likely referring to the fact that the Buddha, expected on average monks to have some proficiency in the first three jhānas (pleasant abiding in all 4 postures, partial jhāna), and that one could be complacent in that happiness and not assiduously (a-p-pamāda 🐘🐾‍) strive for arahantship with 4sp🐘 done at fourth Jhāna level of quality. That kind of complacency is explained by Mahā Kaccana as being stuck internally [in jhāna], and in SN 55, the Buddha says he did not want to teach about stream entry because he was concerned with his disciples being negligent (pamāda) rather than assiduously (a-p-pamāda 🐘🐾‍) striving for arahantship.

SN 38.16 FLIPT style of translation for pāḷi learners

“Kiṃ nu kho, āvuso sāriputta,	"What ** indeed, friend sāriputta,
imasmiṃ dhamma-vinaye duk-karan”ti?	(in) this dhamma-(and)-discipline (is) difficult-(to)-do?"
“Pabbajjā kho, āvuso,	"[Leaving the home life and] taking-ordination indeed, friend,
imasmiṃ dhamma-vinaye duk-karā”ti.	(in) this dhamma-(and)-discipline (is) difficult-(to)-do.
“Pabbajitena pan-āvuso,	“(for) one-ordained ***-,friend,
kiṃ duk-karan”ti?	what (is) difficult-(to) do?”
“Pabbajitena kho, āvuso,	“(for) one-ordained ***, friend,
Abhi-rati duk-karā”ti.	Abundant-delight [in that lifestyle] (is) difficult-(to)-do.”
“Abhi-ratena pan-āvuso,	“(for) one-abundantly-delighted ***-,friend,
kiṃ duk-karan”ti?	what (is) difficult-(to) do?”
“Abhi-ratena kho, āvuso,	“(for) one-abundantly-delighted ***-,friend,
Dhammā-nu-dhammap-paṭi-patti duk-karā”ti.	{practice in accordance with}-dhamma (is) difficult-(to) do
“Kīva-ciraṃ pan-āvuso,	“how-long, ***-friend,
Dhammā-nu-dhammap-paṭi-panno	(in) {practicing in accordance with}-dhamma,
bhikkhu arahaṃ assā”ti?	(that a) monk {attains} arahantship?”
“Na-ciraṃ, āvuso”ti.	“Not-long, friend.”

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