四諦經

Thus have I heard:

At one time the Buddha was staying at Anāthapiṇḍika's Park, in the Jeta Grove, in the country of Śrāvastī. At that time the World-Honored One addressed the bhikṣus; the bhikṣus replied:

–Yes, indeed.

The bhikṣus then attended upon the Buddha to listen to his teaching. The Buddha then spoke thus:

–Bhikṣus, as for speaking of the true and right Dharma, this is precisely the Four Truths. That is to say, to contemplate them fully, to see them fully disclosed, to understand them thoroughly, to discriminate, to reveal, and to make them manifest.

If there were a bhikṣu in the past who, following the Tathāgatas, the Ones Worthy of No Attachment, the Fully Enlightened Ones, listened to the Dharma, then they too spoke of this most essential matter, namely the Four Truths. That is to say, to contemplate them fully, to see, to disclose, to fully know, to discriminate, and to discern them fully.

If there were a bhikṣu in the future age who, following the Tathāgatas, the Ones Worthy of No Attachment, the Fully Enlightened Ones, listened to the Dharma, then they too would speak of this true Dharma. Indeed, virtuous ones, this is the Dharma of the Four Truths, just as fully expounded above.

Now there is a bhikṣu who, with regard to the Tathāgata, the One Worthy of No Attachment, the Fully Enlightened One of the present, hears him too speak of this Right Truth, the Four Truths thus to be contemplated fully, to be seen, disclosed, fully known, discriminated, and discerned fully.

The Buddha further said:

The bhikṣu Śāriputra is one whose wisdom is swift, keen, sharp, lofty and vast, profound and penetrating, refined, and capable. The bhikṣu Śāriputra is at once one who plays the leading role and also one who is a steadfast object, like a precious treasure, accordant. Why so?

Virtuous ones, because when I speak but briefly of these Four Truths, the bhikṣu Śāriputra is able to expound them fully for the sake of others, to contemplate them fully, able to see, able to disclose, able to fully know, able to discriminate and reveal, able to make manifest, so that many people may accord with the Dharma of the Path. It is the bhikṣu Śāriputra himself who guides human beings so that they are without fault, and whoever follows the wrong path may return to the right Path.

The bhikṣu Śāriputra is like a mother who gives birth, the bhikṣu Maudgalyāyana is like a mother who nurtures. By means of the bhikṣu Maudgalyāyana one attains awakening. Toward the venerable Śāriputra and the venerable Maudgalyāyana one should pay reverence, one should make offerings, one should come to learn from them.

The bhikṣu Śāriputra and the bhikṣu Maudgalyāyana are fellow students who bring about thoughts of peace and ease for those of pure conduct, and none other.

When the Buddha had spoken thus, he rose from his seat and entered his quiet chamber for silent sitting. At that time the venerable Śāriputra addressed the bhikṣus:

–It is for our benefit that the Buddha has appeared in the world, and therefore he speaks of these Four Truths. What are the Four Truths? 1. Suffering; 2. Origin; 3. Cessation; 4. The Path. By practicing the Four Truths one will attain the extinction of suffering.

Virtuous ones, what is the Truth of Suffering? –Birth is suffering, aging is suffering, sickness is suffering, death is suffering, to meet with those one hates is suffering, to be parted from those one loves is suffering, to seek and not obtain is suffering; in short, the five aggregates are suffering.

Virtuous ones, what is the suffering of birth? It is that human beings and all the other kinds of sentient beings, by reason of birth, come to have the arising and developing of birth; through accordance, through the force of craving they come into being; once the five aggregates have arisen, there is then the life faculty—this is called birth.

Virtuous ones, birth is suffering. By what cause and condition is birth suffering? It is that when one is born, the human being has a body and therefore must undergo suffering; from contact arises contact, from feeling (in its entirety) arises feeling, causing the mind to undergo suffering; because of contact there arises contact, because of feeling there arises feeling, causing the body and mind to be touched by suffering.

Because of contact there arises contact, by knowing feeling there again arises feeling, causing the body to undergo affliction. Because of contact there again arises contact, the experiencing of feeling again gives rise to feeling, causing body and mind to be inwardly burned; because of contact there is again contact, because of feeling there is again feeling, the body is burned and wearied; because of contact there is again contact, because of feeling there is again feeling, the mind is burned and wearied, giving rise to feverish grief and sorrow; because of contact there is again contact, because of feeling there is again feeling, causing body and mind to be burned and wearied, giving rise to thoughts of burning affliction;

because of contact there is again contact, because of feeling there is again feeling—virtuous ones, there arises suffering as stated above.

Therefore it is said: from birth comes aging.

Virtuous ones, what is called the suffering of aging?

–Aging means that all sentient beings become old, weak, and weary, the face grows wrinkled, health declines; because of old age and weakness the back becomes bent and one must walk leaning on a staff, hair and beard once jet-black turn to white, the faculties have declined, the body is deteriorating, the complexion is haggard, transforming into the old age of the human lot. This is called aging.

Virtuous ones, aging is suffering. By what cause and condition is it said that aging is suffering? Because for the aged person the body experiences suffering through contact; from contact, all contact; in undergoing feeling, all feeling, the mind experiences the suffering of contact; because of contact, all contact; in experiencing feeling, all feeling, body and mind too suffer; from contact, all contact; experiencing feeling, all feeling, the body is afflicted; from contact, all contact; from feeling, all feeling, the mind is afflicted; from contact, all contact; feeling all feeling, body and mind are afflicted; from contact, all contact; from feeling, all feeling, the body is burned and wearied;

because of contact there is universal contact, because of feeling there is universal feeling, so the mind experiences weariness, affliction, and sorrow; because of contact there is universal contact, because of feeling there is universal feeling, body and mind experience burning, weariness, and sorrow; because of contact there is universal contact, because of feeling there is universal feeling—therefore, virtuous ones, it is said that aging is suffering.

For this reason the suffering stated above is so spoken.

Virtuous ones, sickness is suffering. What is the suffering of sickness? It is that at times there is headache, stomachache, earache, nose-ache, mouth-ache, lip-ache, tongue-ache, ache of the throat, vomiting and retching, disease-transformation (the passing from one condition into another), disease of the lower body, fever disease, disease of the urinary tract, madness, goiter, restless agitation, aching of the joints, weariness, (skin disease), aching of the flesh, hot-blood disease, phlegm disease... and many more diseases such as these arise thereby, from which one cannot escape, all residing within the body.

Virtuous ones, this is called the suffering of sickness. By what cause and condition is there the suffering of sickness? It means that when a human being is sick it causes the body to undergo suffering, contact and all contact, feeling and all feeling, the mind experiencing suffering; because of contact, all contact; feeling, all feeling, both body and mind together experience the suffering of contact; because of contact, all contact; feeling, all feeling, the body is afflicted; because of contact, all contact; feeling, all feeling, causing the mind to be afflicted.

Because of contact, all contact; feeling, all feeling, so that body and mind are afflicted; because of contact, all contact; feeling, all feeling, the body is burned and sorrowful; because of contact, all contact; feeling, all feeling, the mind is burned and sorrowful; because of contact, all contact; feeling, all feeling, so that body and mind are burned and sorrowful; because of contact, all contact; feeling, all feeling—virtuous ones, therefore this is called the suffering of sickness, which arises from the causes and conditions stated above.

Virtuous ones, death is suffering. What is the suffering of death? It is that which a human being can in no way avoid; it is that a human being, within the round of birth and death, must abandon this body, cast it away, that it perishes everywhere, that the bodily form is no longer seen, the five aggregates have come to an end, the life faculty has been relinquished.

When it has been destroyed, when one has died, this is called death. Virtuous ones, by what cause and condition is death called suffering? –It is that at the time of death, the human being's body experiences suffering, because of contact, all contact; feeling, all feeling, the mind experiences suffering; because of contact, all contact; feeling, all feeling, body and mind experience suffering; because of contact, all contact; feeling, all feeling, causing the body to be afflicted; because of contact, all contact; feeling, all feeling, causing the mind to be afflicted; because of contact, all contact; feeling, all feeling, so causing body and mind to be afflicted; because of contact, all contact; feeling, all feeling, so the body is wearied, burned, regretful, and distressed;

because of contact, all contact; feeling, all feeling, causing body and mind to be wearied, burned, regretful, and distressed; because of contact, all contact; feeling, all feeling—virtuous ones, therefore it is said that death is suffering.

By that cause and condition, and also from that cause and condition, it is said that death is suffering.

Virtuous ones, to hate one another yet have to meet is suffering. What is it that is called hating one another yet having to meet? Virtuous ones, the human being has the six internal entrances (the six internal sense-bases), not lovely, not pleasing, yet they gather together in one place; this is the mark of dissolution, not abiding in their proper place, yet gathering together, acting together—this conjunction is called suffering.

Likewise, the external bases are also thus, that is: consciousness is also thus, thought is also thus, feeling is also thus, conception is also thus, mindfulness is also thus, craving is also thus, the six activities are also thus. Virtuous ones, the human being has six elements to maintain that are not lovely. What are the six?

They are the earth element, the water element, the fire element, the wind element, the space element, and the consciousness element. This is the mark of their gathering as one, gathering together, acting together—this is suffering. Virtuous ones, because they do not correspond, are not lovely, yet must dwell together, therefore it is called suffering.

By what cause and condition do they, not corresponding, not lovely, yet gather together—virtuous ones—and this is called suffering? Because they do not love one another yet must act together and gather together, virtuous ones, this causes the human being's body to be touched by suffering, because of contact, all contact; feeling, all feeling, causing the mind to be touched by suffering; because of contact, all contact; feeling, all feeling, causing body and mind to be touched by suffering; because of contact, all contact; feeling, all feeling, causing body and mind to be burned; because of contact, all contact; feeling, all feeling, causing the body to be burned, wearied, and afflicted; because of contact, all contact;

feeling, all feeling, causing the mind to be burned, wearied, and afflicted; because of contact, all contact; feeling, all feeling, causing body and mind to be burned, wearied, and afflicted; because of contact, all contact; feeling, all feeling—that which is not lovely to one another yet must gather and meet together, virtuous ones, this is suffering.

Therefore what is stated above is so spoken because of this.

Virtuous ones, to love yet have to be parted is suffering. What is it to love yet have to be parted? Virtuous ones, it is that the human being has the six internal bases, very lovely, yet they must be separated, lost utterly, set far apart, divided, not gathering with one another, not meeting, not dwelling together, not coming together, not touching one another—this is called suffering.

Likewise with regard to the six external bases: consciousness is also thus, contact is also thus, feeling is also thus, sensation is also thus, mindfulness is also thus, craving is also thus, the six elements to maintain are also thus. Virtuous ones, there is one who loves the six elements to maintain, that is: earth, water, fire, wind, space, and consciousness, yet they must be separated, set apart and parted from one another, not meeting, set far apart, not dwelling together, not coming together, not touching one another—this is suffering.

Virtuous ones, because of being parted from what one loves, therefore it is called suffering. For this reason, by that cause and condition, it is so spoken.

To seek yet not obtain is also suffering. Virtuous ones, therefore it is further said as a worldly truth, that if in the mind of a human being there arises the wish: "May I not be born." That cannot be obtained merely by wishing; with regard to aging, virtuous ones, if in the mind of a human being there arises the wish: "May I not grow old." That wish cannot be obtained merely by wishing. With regard to sickness, virtuous ones, when a human being has already contracted sickness, there arises the wish: "May I not be sick," yet still one does not escape suffering.

Virtuous ones, with regard to death, the human being must die, yet wishes: "May I be able to live and not die," but it cannot be obtained merely by wishing. Virtuous ones, there is one in whom a painful thought has arisen, unwelcome, undesired, useless; that one gives rise to the wish: "If a painful thought has arisen, unwelcome and useless, may it be transformed into something welcome, desired, and pleasing." That cannot be obtained merely by wishing.

Virtuous ones, there is one who has a sought-after conception, a thought that is unwelcome, displeasing, nonexistent; that one thinks thus: "May this sought-after mind, though useless, displeasing, unwelcome, be transformed into something usable, pleasing; may it cause me to be pleased, may that which cannot be obtained become obtainable."

Virtuous ones, there is one in whom a lovely, pleasing conception has arisen. Suppose that one gives rise to the thought: "If a sensation has arisen in me that is lovely and pleasing, may it be everlasting and never parted from." That wish cannot be obtained merely by wishing.

Virtuous ones, suppose there is one in whom this conception arises: "This thought of love is truly pleasing and lovely," and there at once arises the wish: "May this conception, this thought-born desire, this pleasing desire, be everlasting, firm, and never set apart. May this wish never be cut off," yet still it is not obtained. To say that what is sought yet not obtained is suffering—it is for this reason it is said, and also by that cause and condition it is said.

In short, the five aggregates are suffering, and therefore it is further said that this Dharma is impermanent, perilous, diseased, subject to destruction, ruined by sickness and disease, decrepit with age, not firm, not to be relied upon, subject to division; therefore it is said that the root of the five aggregates is suffering.

Virtuous ones, the past time is the Truth of Suffering; the future time, virtuous ones, is also the Truth of Suffering; the present time, virtuous ones, is also the Truth of Suffering. This is what is certain and true, not inverted, not deluding, as that which accords with what is certain and true; virtuous ones, thus it accords with the certain truth of the virtuous one. Virtuous ones, this is the knowing, the seeing, the understanding, the attainment, the accordance of the virtuous one; thus is the awakening to the truth. Virtuous ones, therefore it is called a Truth.

Virtuous ones, what is called the Truth of the Origin of Suffering? Virtuous ones, it is that the human being has the six internal bases within the body (the six internal sense-bases); among these, if there is prior attachment, if there is approaching defilement, this is called Origin. Likewise, with regard to the internal self and the external as well. From consciousness, contact, cognition, activity, craving, and existence, it is also thus.

Virtuous ones, the human being has craving and attachment for the six realms: earth, water, fire, wind, space, and consciousness. If that one is attached, draws near, and gives rise to them—this is Origin.

How must this be done? If there is one who craves and clings to wife and children, servants and bondsmen, kinsfolk, fields and lands, houses, seats, bedding, that one performs deeds with craving and attachment, drawing near, touching, and giving rise to seeking. One should know that this origin of craving is the Truth of the Origin of Suffering.

Virtuous ones, in the past time it is also this origin of craving that is the Truth of the Origin of Suffering. Virtuous ones, in the future time it is also this origin of craving that is the Truth of the Origin of Suffering; in the present time it is also this origin of craving that is the Truth of the Origin of Suffering. One must know to speak in accordance with reality, as it exists of itself, not inverted, not deluding.

Virtuous ones, the true Truth is the genuine, right Truth. Virtuous ones, this is the truth of the noble ones, the contact, seeing, understanding, and attainment of the virtuous one, corresponding to awakening; virtuous ones, therefore it is called the Truth of the Origin of Suffering.

Virtuous ones, what is called the Truth of the Cessation of Suffering? Virtuous ones, the human being has the six entrances within his own body, yet does not undergo them; understanding thus, there is no contact, they are cut off, relinquished, set far apart, ended, no longer longed for, extinguished, stilled—this is the cessation of suffering. With regard to the external body it is also thus; the mark of consciousness, the approach of contact, conception, mindfulness and activity, deluded craving are also thus.

Virtuous ones, the human being has the six realms yet does not crave them, that is: earth, water, fire, wind, space, and consciousness. By understanding thus, there is no touching of one another; they are cut off, relinquished, abandoned, changed, not used—this is the cessation of suffering. If a human being has no attachment to children, houses, servants and bondsmen, those at his command, fields and lands, dwellings, shops, bedding, the gains of buying and selling, and is wholly without craving and attachment, then there will be no mind of drawing near, of giving rise to seeking; one should know that the ending of this craving is the cessation of suffering.

Virtuous ones, in the past time, if craving is ended then suffering too is ended. Virtuous ones, in the future age it is also thus, and in the present age, if craving is ended then suffering too is ended. Virtuous ones, thus, this truth is unchanging, not deluding, not inverted.

When there is this true Truth, suffering is at once ended. Virtuous ones, this is called a Truth (that is, what is certain).

Virtuous ones, what is called the Truth of the Way Leading to the Cessation of Suffering? Virtuous ones, there are eight kinds of path: 1. Right Seeing; 2. Right Resolve; 3. Right Speech; 4. Right Conduct; 5. Right Livelihood; 6. Right Means; 7. Right Mindfulness; 8. Right Concentration.

Virtuous ones, what is Right Seeing? It is that when the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path, and gains the discerning contemplation, gains the contemplation of the Dharma; able to receive the perception, able to contemplate the perception, able to approve the perception, able to receive and practice it—this is called Right Seeing;

one can also contemplate one's own former doings, and also contemplate the moral Path, or see that the formations are to be regretted (calamitous), see that the unconditioned is quiescent (Nirvāṇa is calm extinction), contemplate non-attachment, and so attain the liberated mind that discerns, contemplating the marks of the formations, applying the mind to the Dharma, contemplating the marks of craving and feeling not apart—this is called right Right Seeing, this is called the Truth of moral virtue.

Virtuous ones, what is Right Resolve (right intention)? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path; if one has already thought of something, then one now recalls it—this is called Right Resolve; one also contemplates one's own former life's affairs, or learns to contemplate the formations and see that they are calamitous, that the unconditioned is quiescent, contemplating non-attachment, attaining the liberated mind, contemplating only what is sought, contemplating the practice that accords with practice. This is called Right Resolve; this is the Truth of moral virtue.

Virtuous ones, what is Right Speech? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path, ceasing the four faults of the mouth and the other evil conducts of the mouth; from this one ceases division, ceases mutual parting, and takes up not doing what ought not to be done, so that from the making of offense one now becomes free of offense.

This is called Right Speech; and again one contemplates the doings of former days, deeply enters into conduct, practices mindfulness of the Path, sees that the formations are calamitous, the mind ceases, by the unconditioned crosses beyond the world, attains quiescence, ceases the mind, by non-attachment attains the liberated mind, contemplates discerningly, removes the four evil conducts of the mouth, sets them far apart, ceases them, parts from them, takes them up, what should not be spoken is not spoken, the matter that ought to incur offense becomes free of offense—this is called Right Speech, called the Truth of moral virtue.

Virtuous ones, what is called Right Conduct? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path, so as to remove the three evil conducts of the body, and also remove the other evil conducts of the body. Thereby one ceases and sets them far apart, takes them up, what ought not to be done is not done, what ought to incur offense is made free of offense.

This is called Right Conduct; one also contemplates the doings of former lives, and likewise, in accordance with the conduct of the moral Path, contemplates the conduct of the world and sees regret, ceases, by the unconditioned crosses beyond the world, sees the attainment of quiescence, by the unconditioned crossing beyond the world attains non-attachment, attains the liberated mind, attains the contemplation that removes the three evil conducts of the body, and also removes the evil conducts of the body, sets them far apart, ceases, parts from them, takes them up, does not do what ought not to be done, so that from having offense one becomes free of offense.

This is called Right Conduct, this is called the Truth of moral virtue.

Virtuous ones, what is called Right Livelihood? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path, contemplating those things that ought not to be sought, ought not to be done—however many the bestial occupations whereby, through wrong conduct, one wishes to make a living for oneself. This is called wrong livelihood.

One also contemplates the doings of former lives, by conduct attaining the Path, contemplating the conduct of the world, beholding regret, ceasing, crossing beyond the world, attaining the unconditioned, contemplating quiescence and attaining cessation, crossing beyond the world and attaining non-attachment, attaining the liberated mind; thereby contemplating that what ought not to be sought is not sought, and however many the bestial occupations practiced to make a living for oneself, one sets them far apart, ceases, parts from them, takes them up, does not do them, so that what ought to incur offense becomes free of offense—this is called Right Livelihood, called the Truth of moral virtue.

Virtuous ones, what is Right Means? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path, having striven, having applied means, having gone forth, having abided firm, being able, having expounded, having rejoiced, not destroying, not extinguishing right mindfulness and cessation. This is called Right Means.

One also contemplates the doings of former lives, and thereby, by meritorious conduct, contemplates the conduct of the world and sees regret, ceases, crosses beyond the world, attains the unconditioned and quiescence, by non-attachment attains the Path, contemplating the liberated mind, having striven, having applied means, having gone forth, having abided firm, having expounded, having rejoiced, not destroying it, with right mindfulness gathered and ceased.

This is called Right Means, called the Truth of moral virtue.

Virtuous ones, what is Right Mindfulness? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path, mindful always, mindful continually, in thought after thought not forgetting, speaking little, not apart from mindfulness—this is called Right Mindfulness. One also contemplates the doings of former lives, and thereby attains the conduct of the Path, contemplates that the conduct of the world cannot be regretted away, gathers and ceases, crosses beyond the world, attains the unconditioned and quiescence, sees only the one Virtue of Non-attachment as the liberated mind, contemplates mindfulness, recollects in mindfulness, by mindfulness, in thought after thought always not forgetting,

speaking little, mindful of the renunciation of desire.

This is called Right Mindfulness, called the Truth of moral virtue.

Virtuous ones, what is Right Concentration? It is that the virtuous disciple of the moral Path contemplates that suffering is suffering, origin is origin, cessation is cessation, the path is the path; because the mind has ceased it does not move, does not race about, and because of gathering and ceasing, the mind becomes single and focused—this is called Right Concentration. One also contemplates the doings of former lives, and from this the mind attains liberation, sees the conduct of the world and regrets it, gathers and ceases, crosses beyond the world, attains the unconditioned, sees the attainment of non-attachment, and thereby attains the liberated mind of causes and conditions, turns the contemplation toward the cessation of the mind, rightly at peace, single and focused,

not deluded, not racing about, gathering and ceasing the concentrated mindfulness in the two thoughts.

This is called Right Concentration, called the Truth of moral virtue.

Virtuous ones, the past time is the noble Truth of the Path leading to the cessation of suffering; the future time hereafter is also the noble Truth of the practice to be undertaken; the present time is also the noble Truth of the practice that extinguishes suffering—as it truly is, not lost, not deluding; it is the true Truth, rooted aright, in accord with the virtue of the Truth of moral virtue. Virtuous ones, this true Truth—by seeing it one attains liberation, therefore it is called the cessation of suffering; by practicing in this way it is called the Truth of moral virtue. Therefore it is said: "When the origin of suffering is ended, then one sees the Path. The Buddha has declared it; it must be practiced forever."

The venerable Śāriputra spoke thus, and the bhikṣus, receiving the teaching, reverently practiced it.