Mahāparinibbānasuttaṁ
The Discourse about the Great Emancipation

[Dutiyabhāṇavāraṁ]
[The Second Chapter for Recitation]

[13: Cattāro Ariyasaccāni] cf. Paṭhamakoṭigāmasuttaṁ (SN 56:21), Bessajjakkhandhakaṁ: Koṭigāme saccakathā, Vin. Mhv. 1.230-231.01
[The Four Noble Truths]

Atha kho Bhagavā āyasmantaṁ Ānandaṁ āmantesi:
Then the Gracious One addressed venerable Ānanda, (saying):

“Āyām' Ānanda yena Koṭigāmo tenupasaṅkamissāmā.” ti
“Come Ānanda let us approach Koṭigāma.” Koṭigāma literally means the village at the corner, explained by the Commentary as meaning at the corner of a palace built by Mahāpanāda, a former king of Mithilā.02

“Evaṁ Bhante,” ti kho āyasmā Ānando Bhagavato paccassosi.
“Very well, reverend Sir,” venerable Ānanda replied to the Gracious One.

Atha kho Bhagavā mahatā bhikkhusaṅghena saddhiṁ yena Koṭigāmo tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Koṭigāma.

Tatra sudaṁ Bhagavā Koṭigāme viharati.
There the Gracious One lived near Koṭigāma.

Tatra kho Bhagavā bhikkhū āmantesi:
There the Gracious One addressed the monks, (saying):

“Catunnaṁ bhikkhave Ariyasaccānaṁ ananubodhā appaṭivedhā
“Because of a lack of understanding and a lack of penetration, monks, of Four Noble Truths The Commentarial definition here is worth noting: Ariyasaccānan-ti Ariyabhāvakarānaṁ saccānaṁ; Noble Truths means Truths that produce a state of Nobility. Maybe we should translate: Four Ennobling Truths.03

evam-idaṁ dīgham-addhānaṁ sandhāvitaṁ saṁsaritaṁ mamañ-ceva tumhākañ-ca.
both you and I have been wandering and running along (in Saṁsāra) for a long time.

Katamesaṁ catunnaṁ?
Which four?

Dukkhassa bhikkhave Ariyasaccassa ananubodhā appaṭivedhā
Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of Suffering

evam-idaṁ dīgham-addhānaṁ sandhāvitaṁ saṁsaritaṁ mamañ-ceva tumhākañ-ca.
both you and I have been wandering and running along (in Saṁsāra) for a long time.

Dukkhasamudayassa bhikkhave Ariyasaccassa ananubodhā appaṭivedhā
Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Arising of Suffering

evam-idaṁ dīgham-addhānaṁ sandhāvitaṁ saṁsaritaṁ mamañ-ceva tumhākañ-ca.
both you and I have been wandering and running along (in Saṁsāra) for a long time.

Dukkhanirodhassa bhikkhave Ariyasaccassa ananubodhā appaṭivedhā
Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth of the Cessation of Suffering

evam-idaṁ dīgham-addhānaṁ sandhāvitaṁ saṁsaritaṁ mamañ-ceva tumhākañ-ca.
both you and I have been wandering and running along (in Saṁsāra) for a long time.

Dukkhanirodhagāminiyā paṭipadāya bhikkhave
* Because of a lack of understanding and a lack of penetration, monks,

Ariyasaccassa ananubodhā appaṭivedhā
of the Noble Truth of the Practice going to the Cessation of Suffering

evam-idaṁ dīgham-addhānaṁ sandhāvitaṁ saṁsaritaṁ mamañ-ceva tumhākañ-ca.
both you and I have been wandering and running along (in Saṁsāra) for a long time.

Ta-y-idaṁ bhikkhave dukkhaṁ Ariyasaccaṁ anubuddhaṁ paṭividdhaṁ,
(But now) the Noble Truth of Suffering has been understood and penetrated,

dukkhasamudayaṁ Ariyasaccaṁ anubuddhaṁ paṭividdhaṁ,
the Noble Truth of the Arising of Suffering has been understood and penetrated,

dukkhanirodhaṁ Ariyasaccaṁ anubuddhaṁ paṭividdhaṁ,
the Noble Truth of the Cessation of Suffering has been understood and penetrated,

dukkhanirodhagāminī paṭipadā Ariyasaccaṁ anubuddhaṁ paṭividdhaṁ.
the Noble Truth of the Practice going to the Cessation of Suffering has been understood and penetrated.

Ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo.” ti
Craving for continued existence has been cut off, what leads to rebirth has been exhausted, there is no continuation in existence.”

Idam-avoca Bhagavā idaṁ vatvā Sugato athāparaṁ etad-avoca Satthā:
The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said something more: Normally this phrase, as here, introduces a verse summary of whatever precedes.04

“Catunnaṁ Ariyasaccānaṁ yathābhūtaṁ adassanā
“Because of not seeing as it really is the Four Noble Truths

saṁsitaṁ dīgham-addhānaṁ tāsu tāsveva jātisu.
we have run along for a long time through various births.

Tāni etāni diṭṭhāni bhavanetti samūhatā,
(Now) these have been seen, uprooted is what leads to rebirth,

ucchinnaṁ mūlaṁ dukkhassa natthi dāni punabbhavo ti.”
the root of suffering has been cut off, there is no continuation in existence.”

* * *

Tatra pi sudaṁ Bhagavā Koṭigāme viharanto,
There also the Gracious One, while living in Koṭigāma,

etad-eva bahulaṁ bhikkhūnaṁ Dhammiṁ kathaṁ karoti:
spoke frequently to the monks about the Teaching, (saying):

“Iti sīlaṁ, iti samādhi, iti paññā,
“Such is virtue, such is concentration, such is wisdom,

sīlaparibhāvito samādhi mahapphalo hoti mahānisaṁso,
when virtue is well-developed it yields great fruit and brings great advantages in regard to concentration,

samādhiparibhāvitā paññā mahapphalā hoti mahānisaṁsā,
when concentration is well-developed it yields great fruit and brings great advantages in regard to wisdom,

paññāparibhāvitaṁ cittaṁ sammad-eva āsavehi vimuccati,
when wisdom is well-developed the mind is completely liberated from the pollutants,

seyyathīdaṁ: kāmāsavā bhavāsavā avijjāsavā.” ti
that is to say: the pollutant of sensuality, the pollutant of (craving for) continued existence, the pollutant of ignorance.”