1. Immersion

Immersion

sn56.1:1 At Sāvatthī. “Mendicants, develop immersion. A mendicant who has immersion truly understands. What do they truly understand? They truly 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’. Develop immersion. A mendicant who has immersion truly understands.

sn56.1:2 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’.”

1. Immersion

Retreat

sn56.2:1 “Mendicants, meditate in retreat. A mendicant in retreat truly understands. What do they truly understand? They truly 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’. Meditate in retreat. A mendicant in retreat truly understands.

sn56.2:2 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’.”

1. Immersion

A Gentleman (1st)

sn56.3:1 “Mendicants, whatever gentlemen—past, future, or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

sn56.3:2 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. Whatever gentlemen—past, future, or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

sn56.3:3 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’.”

1. Immersion

A Gentleman (2nd)

sn56.4:1 “Mendicants, whatever gentlemen—past, future, or present—truly comprehend after rightly going forth from the lay life to homelessness, all of them truly comprehend the four noble truths.

sn56.4:2 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. …

sn56.4:3 That’s why you should practice meditation …”

1. Immersion

Ascetics and Brahmins (1st)

sn56.5:1 “Mendicants, whatever ascetics and brahmins truly awaken—in the past, future, or present—all of them truly awaken to the four noble truths.

sn56.5:2 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. …

sn56.5:3 That’s why you should practice meditation …”

1. Immersion

Ascetics and Brahmins (2nd)

sn56.6:1 “Mendicants, whatever ascetics and brahmins—past, future, or present—reveal that they are awakened, all of them reveal that they truly awakened to the four noble truths.

sn56.6:2 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. …

sn56.6:3 That’s why you should practice meditation …”

1. Immersion

Thoughts

sn56.7:1 “Mendicants, don’t think bad, unskillful thoughts, such as sensual, malicious, and cruel thoughts. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

sn56.7:2 When you think, 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’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

sn56.7:3 That’s why you should practice meditation …”

1. Immersion

Thought

sn56.8:1 “Mendicants, don’t think up a bad, unskillful idea. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. Why is that? Because those thoughts aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

sn56.8:2 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’. Why is that? Because those thoughts are beneficial and relevant to the fundamentals of the spiritual life. They lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

sn56.8:3 That’s why you should practice meditation …”

1. Immersion

Arguments

sn56.9:1 “Mendicants, don’t get into arguments, such as: ‘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!’ Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

sn56.9:2 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’. … That’s why you should practice meditation …”

1. Immersion

Low Talk

sn56.10:1 “Mendicants, don’t engage in all kinds of low talk, such as talk about kings, bandits, and chief 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; talk at the street market and the place for water pots; talk about the departed; motley talk; tales of land and sea; and talk about this or that state of existence. Why is that? Because those discussions aren’t beneficial or relevant to the fundamentals of the spiritual life. They don’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

sn56.10:2 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’. …

sn56.10:3 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Rolling Forth the Wheel of Dhamma

sn56.11:1 At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the group of five mendicants:

sn56.11:2 “Mendicants, these two extremes should not be cultivated by one gone forth. What two? Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless. Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

sn56.11:3 And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

sn56.11:4 Now this is the noble truth of suffering. Birth is suffering; old age is suffering; illness is suffering; death is suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Now this is the noble truth of the origin of suffering. It’s the craving that leads to worldly bondage, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. Now this is the noble truth of the cessation of suffering. It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. Now this is the noble truth of the practice that leads to the cessation of suffering. It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

sn56.11:5 ‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another. ‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me … ‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …

sn56.11:6 ‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me … ‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …

sn56.11:7 ‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me … ‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …

sn56.11:8 ‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me … ‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.

sn56.11:9 As long as my true knowledge and vision about these four noble truths was not fully purified in these three rounds and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its angels, Satan, and created powers, this population with its ascetics and brahmins, its angels and humans.

sn56.11:10 But when my true knowledge and vision about these four noble truths was fully purified in these three rounds and twelve aspects, I announced my supreme perfect awakening in this world with its angels, Satan, and created powers, this population with its ascetics and brahmins, its angels and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my final state; now I am secure in the life to come.’” That is what the Buddha said. Satisfied, the group of five mendicants approved what the Buddha said.

sn56.11:11 And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Venerable Koṇḍañña: “Everything that is liable to arise is liable to cease.”

sn56.11:12 And when the Buddha rolled forth the Wheel of Dhamma, the angels of the earth raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or angel or Satan or created power or by anyone in the world.” Hearing the cry of the angels of the earth, the other angels … the angels of the highest host raised the cry: “Near Varanasi, in the deer park at Isipatana, the Buddha has rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or angel or Satan or created power or by anyone in the world.”

sn56.11:13 And so at that moment, that second, that hour, the cry soared up to the highest heaven. And this ten-thousandfold galaxy shook and rocked and trembled. And an immeasurable, magnificent light appeared in the world, surpassing the glory of the angels.

sn56.11:14 Then the Buddha expressed this heartfelt sentiment: “Koṇḍañña has really understood! Koṇḍañña has really understood!” And that’s how Venerable Koṇḍañña came to be known as “Koṇḍañña Who Understood”.

2. Rolling Forth the Wheel of Dhamma

The Realized Ones

sn56.12:1 “‘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 suffering should be completely understood.’ … ‘This noble truth of suffering has been completely understood.’ …

sn56.12:2 ‘This is the noble truth of the origin of suffering.’ … ‘This noble truth of the origin of suffering should be given up.’ … ‘This noble truth of the origin of suffering has been given up.’ …

sn56.12:3 ‘This is the noble truth of the cessation of suffering.’ … ‘This noble truth of the cessation of suffering should be realized.’ … ‘This noble truth of the cessation of suffering has been realized.’ …

sn56.12:4 ‘This is the noble truth of the practice that leads to the cessation of suffering.’ … ‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ … ‘This noble truth of the practice that leads to the 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.”

2. Rolling Forth the Wheel of Dhamma

Aggregates

sn56.13:1 “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.

sn56.13:2 And what is the noble truth of suffering? You should say: ‘The five grasping aggregates’. That is: form, feeling, perception, choices, and consciousness. This is called the noble truth of suffering.

sn56.13:3 And what is the noble truth of the origin of suffering? It’s the craving that leads to worldly bondage, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for existence, and craving for nonexistence. This is called the noble truth of the origin of suffering.

sn56.13:4 And what is the noble truth of the cessation of suffering? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the noble truth of the cessation of suffering.

sn56.13:5 And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called the noble truth of the practice that leads to the cessation of suffering. These are the four noble truths.

sn56.13:6 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’.”

2. Rolling Forth the Wheel of Dhamma

Interior Sense Fields

sn56.14:1 “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.

sn56.14:2 And what is the noble truth of suffering? You should say: ‘The six interior sense fields’. What six? The sense fields of the eye, ear, nose, tongue, body, and mind. This is called the noble truth of suffering.

sn56.14:3 And what is the noble truth of the origin of suffering? …

sn56.14:4 the cessation of suffering? …

sn56.14:5 the practice that leads to the cessation of suffering? It is simply this noble eightfold path …

sn56.14:6 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Remembering (1st)

sn56.15:1 “Mendicants, do you remember the four noble truths that I taught?” When he said this, one of the mendicants said to the Buddha: “I do, sir.” “How so, mendicant?” “Sir, I remember that suffering is the first noble truth you’ve taught; the origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That’s how I remember the four noble truths as you’ve taught them.”

sn56.15:2 “Good, good, mendicant! It’s good that you remember the four noble truths as I’ve taught them. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. The origin of suffering is the second; the cessation of suffering is the third; and the practice that leads to the cessation of suffering is the fourth. That’s how you should remember the four noble truths as I’ve taught them.

sn56.15:3 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Remembering (2nd)

sn56.16:1 “Mendicants, do you remember the four noble truths that I taught?” When he said this, one of the mendicants said to the Buddha: “I do, sir.”

sn56.16:2 “How so, mendicant?” “Sir, I remember that suffering is the first noble truth you’ve taught. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the first noble truth of suffering. I’ll deny this first noble truth of suffering and describe another first noble truth of suffering.’ That is not possible. The origin of suffering … The cessation of suffering … The practice that leads to the cessation of suffering is the fourth noble truth you’ve taught. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I’ll deny 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.’ That is not possible. That’s how I remember the four noble truths as you’ve taught them.”

sn56.16:3 “Good, good, mendicant! It’s good that you remember the four noble truths as I’ve taught them. Suffering is the first noble truth I’ve taught, and that’s how you should remember it. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the first noble truth of suffering. I’ll deny this first noble truth of suffering and describe another first noble truth of suffering.’ That is not possible. The origin of suffering … The cessation of suffering … The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it. For if any ascetic or brahmin should say this: ‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering. I’ll deny 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.’ That is not possible. That’s how you should remember the four noble truths as I’ve taught them.

sn56.16:4 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Ignorance

sn56.17:1 Seated to one side, that mendicant said to the Buddha: “Sir, they speak of this thing called ‘ignorance’. What is ignorance? And how is an ignoramus defined?” “Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance. And this is how an ignoramus is defined.

sn56.17:2 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Knowledge

sn56.18:1 Then a mendicant went up to the Buddha, bowed, sat down to one side, and said to him: “Sir, they speak of this thing called ‘knowledge’. What is knowledge? And how is a knowing one defined?” “Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called knowledge. And this is how a knowing one is defined.

sn56.18:2 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Expressions

sn56.19:1 “Mendicants, I’ve declared: ‘This is the noble truth of suffering.’ For that there are limitless arrangements, phrasings, and illustrations: ‘This is another way of saying that this is the noble truth of suffering.’ I’ve declared: ‘This is the noble truth of the origin of suffering.’ … I’ve declared: ‘This is the noble truth of the cessation of suffering.’ … I’ve declared: ‘This is the noble truth of the practice that leads to the cessation of suffering.’ For that there are limitless arrangements, phrasings, and illustrations: ‘This is another way of saying that this is the noble truth of the practice that leads to the cessation of suffering.’

sn56.19:2 That’s why you should practice meditation …”

2. Rolling Forth the Wheel of Dhamma

Real

sn56.20:1 “Mendicants, these four things are real, not unreal, not otherwise. What four? ‘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’ … These four things are real, not unreal, not otherwise.

sn56.20:2 That’s why you should practice meditation …”

3. At the Village of Koṭi

At the Village of Koṭi (1st)

sn56.21:1 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, you have wandered in error for such a very long time.

sn56.21:2 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 worldly existence has been cut off; the leash to existence is ended; now there is no more wandering in error.”

sn56.21:3 That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

sn56.21:4 “Because of not truly seeing the four noble truths, we have wandered for a long time from one error to the next.