--- title: "Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga" author: "The Buddha" translator: "Bhikkhu Sujato" languages: [pi, en] shelf: "Pali Canon" section: 97 of 105 url: https://scriptura.si/works/pali-samyutta-nikaya-5/97/ cite: "The Buddha, tr. Bhikkhu Sujato, Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga, section 97. Scriptura (scriptura.si), https://scriptura.si/works/pali-samyutta-nikaya-5/97/" --- # Linked Discourses V: The Great Book · Saṁyutta Nikāya · Mahāvagga *The Buddha, tr. Bhikkhu Sujato* The path: the noble eightfold path, the factors of awakening, mindfulness meditation, breathing, and the first teaching, Turning the Wheel of Dhamma. > Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). > English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included. > Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines. ## 97. At the Village of Koṭi · SN 56.21–56.30 Source: https://scriptura.si/works/pali-samyutta-nikaya-5/97/ · cite a paragraph as https://scriptura.si/works/pali-samyutta-nikaya-5/97/#p-N [¶0] SN 56.21 · At the Village of Koṭi (1st) > Pali: SN 56.21 · Paṭhamakoṭigāmasutta [¶1] At one time the Buddha was staying in the land of the Vajjis at the village of Koṭi. There the Buddha addressed the mendicants: “Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time. > Pali: Ekaṁ samayaṁ bhagavā vajjīsu viharati koṭigāme. Tatra kho bhagavā bhikkhū āmantesi: “catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. [¶2] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and 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 leash to existence is ended; now there’ll be no more future lives.” > Pali: Katamesaṁ catunnaṁ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhasamudayassa ariyasaccassa …pe… dukkhanirodhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ; ucchinnā bhavataṇhā, khīṇā bhavanetti; natthi dāni punabbhavo”ti. [¶3] That is what the Buddha said. Then the Holy One, the Teacher, went on to say: > Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: [¶4] “Because of not truly seeing the four noble truths, we have transmigrated for a long time from one rebirth to the next. > Pali: “Catunnaṁ ariyasaccānaṁ, Yathābhūtaṁ adassanā; Saṁsitaṁ dīghamaddhānaṁ, Tāsu tāsveva jātisu. [¶5] But now that these truths have been seen, the leash to existence is eradicated. The root of suffering is cut off, now there’ll be no more future lives.” > Pali: Tāni etāni diṭṭhāni, bhavanetti samūhatā; Ucchinnaṁ mūlaṁ dukkhassa, natthi dāni punabbhavo”ti. [¶6] > Pali: Paṭhamaṁ. [¶7] SN 56.22 · At the Village of Koṭi (2nd) > Pali: SN 56.22 · Dutiyakoṭigāmasutta [¶8] “Mendicants, there are ascetics and brahmins who don’t truly understand about suffering, its origin, its cessation, and the path. I don’t deem 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 in this very life. > Pali: “Ye hi keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānanti, na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṁ vā brahmaññatthaṁ vā diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharanti. [¶9] There are ascetics and brahmins who do truly understand about suffering, its origin, its cessation, and the path. I deem 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.” > Pali: Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā ‘idaṁ dukkhan’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānanti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānanti, te kho me, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu ceva samaṇasammatā brāhmaṇesu ca brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharantī”ti. [¶10] That is what the Buddha said. Then the Holy One, the Teacher, went on to say: > Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā: [¶11] “There are those who don’t understand suffering and suffering’s cause, and where all suffering ceases no residue left behind. > Pali: “Ye dukkhaṁ nappajānanti, atho dukkhassa sambhavaṁ; Yattha ca sabbaso dukkhaṁ, asesaṁ uparujjhati. [¶12] And they do not know the path that leads to the stilling of suffering. They lack the heart’s release, as well as the release by wisdom. Unable to make an end, they continue to be reborn and grow old. > Pali: Tañca maggaṁ na jānanti, Dukkhūpasamagāminaṁ; Cetovimuttihīnā te, Atho paññāvimuttiyā; Abhabbā te antakiriyāya, Te ve jātijarūpagā. [¶13] But there are those who understand suffering and suffering’s cause, and where all suffering ceases no residue left behind. > Pali: Ye ca dukkhaṁ pajānanti, atho dukkhassa sambhavaṁ; Yattha ca sabbaso dukkhaṁ, asesaṁ uparujjhati. [¶14] And they understand the path that leads to the stilling of suffering. They’re endowed with the heart’s release, as well as the release by wisdom. Able to make an end, they don’t continue to be reborn and grow old.” > Pali: Tañca maggaṁ pajānanti, dukkhūpasamagāminaṁ; Cetovimuttisampannā, atho paññāvimuttiyā; Bhabbā te antakiriyāya, na te jātijarūpagā”ti. [¶15] > Pali: Dutiyaṁ. [¶16] SN 56.23 · The Fully Awakened Buddha > Pali: SN 56.23 · Sammāsambuddhasutta [¶17] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶18] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. It is because he has truly understood these four noble truths that the Realized One is called ‘the perfected one, the fully awakened Buddha’. > Pali: Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ— imāni kho, bhikkhave, cattāri ariyasaccāni. Imesaṁ kho, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisambuddhattā tathāgato ‘arahaṁ sammāsambuddho’ti vuccati. [¶19] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶20] > Pali: Tatiyaṁ. [¶21] SN 56.24 · The Perfected Ones > Pali: SN 56.24 · Arahantasutta [¶22] At Sāvatthī. > Pali: Sāvatthinidānaṁ. [¶23] “Mendicants, whatever perfected ones, fully awakened Buddhas truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths. > Pali: “Ye hi keci, bhikkhave, atītamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhiṁsu, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhiṁsu. Ye hi keci, bhikkhave, anāgatamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhissanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhissanti. Ye hi keci, bhikkhave, etarahi arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambujjhanti. [¶24] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Whatever perfected ones, fully awakened Buddhas truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths. > Pali: Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Ye hi, keci, bhikkhave, atītamaddhānaṁ arahanto sammāsambuddhā yathābhūtaṁ abhisambujjhiṁsu …pe… abhisambujjhissanti … abhisambujjhanti, sabbe te imāni cattāri ariyasaccāni yathābhūtaṁ abhisambujjhanti. [¶25] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶26] > Pali: Catutthaṁ. [¶27] SN 56.25 · The Ending of Defilements > Pali: SN 56.25 · Āsavakkhayasutta [¶28] “Mendicants, I say that the ending of defilements is for one who knows and sees, not for one who does not know or see. For one who knows and sees what? The ending of defilements is for one who knows and sees suffering, its origin, its cessation, and the path. The ending of the defilements is for one who knows and sees this. > Pali: “Jānatohaṁ, bhikkhave, passato āsavānaṁ khayaṁ vadāmi, no ajānato apassato. Kiñca, bhikkhave, jānato passato āsavānaṁ khayo hoti? ‘Idaṁ dukkhan’ti, bhikkhave, jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhasamudayo’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodho’ti jānato passato āsavānaṁ khayo hoti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti jānato passato āsavānaṁ khayo hoti. Evaṁ kho, bhikkhave, jānato evaṁ passato āsavānaṁ khayo hoti. [¶29] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶30] > Pali: Pañcamaṁ. [¶31] SN 56.26 · Friends > Pali: SN 56.26 · Mittasutta [¶32] “Mendicants, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the true comprehension of the four noble truths. > Pali: “Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. [¶33] What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established by you in the true comprehension of these four noble truths. > Pali: Katamesaṁ catunnaṁ? Dukkhassa ariyasaccassa, dukkhasamudayassa ariyasaccassa, dukkhanirodhassa ariyasaccassa, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa. Ye hi keci, bhikkhave, anukampeyyātha, ye ca sotabbaṁ maññeyyuṁ—mittā vā amaccā vā ñātī vā sālohitā vā—te vo, bhikkhave, imesaṁ catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya samādapetabbā nivesetabbā patiṭṭhāpetabbā. [¶34] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶35] > Pali: Chaṭṭhaṁ. [¶36] SN 56.27 · Real > Pali: SN 56.27 · Tathasutta [¶37] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These four noble truths are real, not unreal, not otherwise. That’s why they’re called ‘noble truths’. > Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni; tasmā ‘ariyasaccānī’ti vuccanti. [¶38] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶39] > Pali: Sattamaṁ. [¶40] SN 56.28 · The World > Pali: SN 56.28 · Lokasutta [¶41] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. In this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans, the Realized One is the Noble One. That’s why they’re called ‘noble truths’. > Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ. Sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato ariyo; tasmā ‘ariyasaccānī’ti vuccanti. [¶42] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶43] > Pali: Aṭṭhamaṁ. [¶44] SN 56.29 · Should Be Completely Understood > Pali: SN 56.29 · Pariññeyyasutta [¶45] “Mendicants, there are these four noble truths. What four? The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. These are the four noble truths. Of these four noble truths, there is one to be completely understood, one to be given up, one to be realized, and one to be developed. > Pali: “Cattārimāni, bhikkhave, ariyasaccāni. Katamāni cattāri? Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— imāni kho, bhikkhave, cattāri ariyasaccāni. Imesaṁ kho, bhikkhave, catunnaṁ ariyasaccānaṁ atthi ariyasaccaṁ pariññeyyaṁ, atthi ariyasaccaṁ pahātabbaṁ, atthi ariyasaccaṁ sacchikātabbaṁ, atthi ariyasaccaṁ bhāvetabbaṁ. [¶46] And which noble truth should be completely understood? The noble truth of suffering should be completely understood. The noble truth of the origin of suffering should be 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. > Pali: Katamañca, bhikkhave, ariyasaccaṁ pariññeyyaṁ? Dukkhaṁ, bhikkhave, ariyasaccaṁ pariññeyyaṁ, dukkhasamudayaṁ ariyasaccaṁ pahātabbaṁ, dukkhanirodhaṁ ariyasaccaṁ sacchikātabbaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabbaṁ. [¶47] That’s why you should practice meditation …” > Pali: Tasmātiha, bhikkhave, ‘idaṁ dukkhan’ti yogo karaṇīyo …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yogo karaṇīyo”ti. [¶48] > Pali: Navamaṁ. [¶49] SN 56.30 · With Gavampati > Pali: SN 56.30 · Gavampatisutta [¶50] At one time several mendicants were staying in the land of the Cetīs at Sahajāti. Now at that time, after the meal, on return from almsround, several senior mendicants sat together in the pavilion and this discussion came up among them: > Pali: Ekaṁ samayaṁ sambahulā therā bhikkhū cetesu viharanti sahañcanike. Tena kho pana samayena sambahulānaṁ therānaṁ bhikkhūnaṁ pacchābhattaṁ piṇḍapātapaṭikkantānaṁ maṇḍalamāḷe sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: [¶51] “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?” > Pali: “yo nu kho, āvuso, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passatī”ti. [¶52] When they said this, Venerable Gavampati said to those senior mendicants: > Pali: Evaṁ vutte, āyasmā gavampati thero bhikkhū etadavoca: [¶53] “Reverends, I have heard and learned this in the presence of the Buddha: ‘Someone who sees suffering also sees the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the origin of suffering also sees suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Someone who sees the cessation of suffering also sees suffering, the origin of suffering, and the practice that leads to the cessation of suffering. Someone who sees the practice that leads to the cessation of suffering also sees suffering, the origin of suffering, and the cessation of suffering.’” > Pali: “sammukhā metaṁ, āvuso, bhagavato sutaṁ, sammukhā paṭiggahitaṁ: ‘yo, bhikkhave, dukkhaṁ passati dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Yo dukkhasamudayaṁ passati dukkhampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Yo dukkhanirodhaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhagāminiṁ paṭipadampi passati. Yo dukkhanirodhagāminiṁ paṭipadaṁ passati dukkhampi so passati, dukkhasamudayampi passati, dukkhanirodhampi passatī’”ti. [¶54] > Pali: Dasamaṁ. [¶55] > Pali: Koṭigāmavaggo tatiyo. [¶56] > Pali: Tassuddānaṁ [¶57] > Pali: Dve vajjī sammāsambuddho, arahaṁ āsavakkhayo; Mittaṁ tathā ca loko ca, pariññeyyaṁ gavampatīti.