(7) Sacca-vibhanga-sutta

Next sutta is^[1] Sacca-vibhanga-sutta.—Once the Enlightened one was residing in the deer park at Isipatana in Benaras and there he made his address to the “Bhikkhus” and there he told them that it was the place where the wheels of Dhamma rolled in great swing which could not be stopped by any Brahmin or God Mara or Brahma or anyone else in this world. This Dhamma made and announsement, teaching description establishment, revealation expound and exhibit of the four noble truth.

First of all it made the announcement teaching description, establishment revealation expoundation and exhibition of the noble trouth of suffering.

Secondly it once again announced, taught, described established, revealed, expounded and exhibited the original thought of suffering leading to the cessation of suffering.

Sariputta and Moggalana’s association and friendship has been described vividly bringing for there wiseness helpfulness and holdness for living it has been described that is Sariputta is like another then Moggallana is like a nurse who teaches for the suprime goal while Sariputta teaches for the fruit of stream, who is capable of announcing teaching describing establishing, revealing, expounding, and exhibiting four noble truths.

After giving his sermon the Blessed one left and Sariputta addressed the Bhikkhus saying that it was in the deer park at Ishipatana of Benaras that Tathagata had got his ultimate Enlightenment where the wheel of dhamma are in motion which dawned on him the four truths first of all noble truth of suffering, its origin, its cessation, the path leading to cessation of suffering.

On answering to the question that what noble truth of suffering was he answers that birth in suffering, ageing is suffering, death is suffering, sorrow lamentation pain, greif and despair to be precided in there five things which enhances a suffering.

Next question asked is about birth. Birth is manifested with precipitation generation aggregation and ultimately obtaining fruit of the contact.

On answering these questions of ageing it has been said or rather described as old age greying of hair wrinkling of skin, breaking of teeth, declining of life and over all setting on of weakness.

The next question that was answered was about death-the ultimate passing away, dissolution disappearence dying, completion time disillusion and the ultimate laying down of the body.

The next questions prevails of sorrows which can be descibes as sorrowing sorrowfulness inner sorrow. Inner sorrows of one who has been face by misforture and living in a painful state.

The next questions was asked on lamentaion which included waiting due to some misfortune.

Next question was asked on pain which included bodily pain or bodily discomfort brought forth due to bodily contact.

On answering what is greif mental pain discomfort has been decribed, Despair has been described as the trouble desparation caused due to painfull state.

When person is born alone with it come wishes that once to be fulfilled but alone with also comes the other sufferings like ageing, sickness, death, sorrow, lamentation pain, grief, and despair.

The next question asked about where the five aggregates that are affected by clinging, This includes the matireal form aggregate effected by clinging the formation aggregate and consciousness aggregate and these all leads to the noble truth of suffering.

On describing the origin of suffering it has been described as the craving which brings a new aspect of life accompained by delight, lust, sensual pleasure, craving for being and craving for nonbeing.

On describing the noble truth of ccssation of suffering it has been described as the remainderless fading or surrendering and rejecting a craving.

On answering about the cessation of suffering he tells about the noble eight fold paths one must follow first at all right view, right intention, right speach, right action, right livelihood, right effort, right mindfulness and right concentration.

The first question is what is right view.

On explaining about the right views it has been said that the knowledge of suffering. knowledge of the origin of suffering cessation of suffering’s knowledge and the knowledge of the way that leads to the cesation of sufferings is called the right view.

Right intention includes the intention of renuncation on ill will and the intention of non cruelty in called the right intention.

The right speech is about avoiding false speech or speech that is malicious speech, abstaining from harsh speech or idle chatter is the right speech.

Right action includes avoidance of killing living things or accepting things that is not giving to you or thats not belongs to you or doing something wrong for obtaining sensual pleasures is called right action. Livelihood can be defined that if a noble disciple abandance wrong lively hood and earns his living right lively hood.

Right effort is that effort that when the Bhikkhu awakens zeal for the non arising of un-arisen evil unwholesome state, making effort, arousing energy excertion of the mind and strives.

He can have continual, nondisapearenc staeanght incueares and fullfilment by devolopment of efforts arrousing energy excertion of mind then it is called the right effort.

Next he explains the right mindfullness where he tells when a bhikkhu follows the contemplation of the body as a body, ardently in the full awareness of the mind, putting away conveteousness and grief for the world he who follows and understand feeling as feelings with full awareness of the mind ardently having put away covetousness and grief for the world. He who follows and understand feeling as feelings with full awareness of the mind ardently having put away covetousness and grief for the world.

One who understands objects of the mind as the object of the mind ardently a feel of awareness and mindfullness having put away the covetousness and grief for the world is called right mindfullness.

Right concentration consists of avoidencs of sensual pleasures, seclution from unwholesome place and by doing this a bhikkhu enter upon and abide in the first jhanas in accompaniment with applied and sustain thought. Which give the pleasure and rapture born of seclusion. A Bhikkhu enters the second jhanas with the stillling of applied and sustain thought which give himself confidence and single mindedness without applied and sustain thought which give him selfconfidence and single mindness without applied and sustain thought with rapture and pleasure born on concentration A Bhikkhu can abide enqueruimity by giving away his rapture and by his stillness of feelings and pleasure with the body he can be fully aware and enter and abide with the pleasure of the body. A Bhikkhu enter the third jhana on his announcement that he has pleasant ariking who has equinanimity and his mindful by abidaning pleasure and pain and with envious disappearence joy and grief bhikkhu can center the fourth jhana which is bereft pain or pleasure and filled with the purity of mind due to equinanimity and this is called the right concentration or also can be reffered as noble truth of the way leading to the cessation of suffering.

Tathagata accomplished and received full enlightenment at Varanasi in the deer park at Ishipatana which set in motion the matchless wheel of the ‘Dhamma’ which can never be stopped by any recluse or brahmin or God or Mara or Brahmma or any one in the world. No one can ever abolish, erase or stop the announcement teachings, description, establishment revolution or expounding and exhibition of the four noble truths.

These are the words or the sermons that given by the sariputta and this words satisfied the Bhikkhus and delighted the venerable sariputta’s words.

In this 'Sacca-vibhanga Sutta' Buddha addressed the monks in the Migadaya at lsipatana which tells us about how the four folds of Noble Truths are laid down. He followed the Sariputta and Moggollana and then he retired to his call. Sariputta provides a detailed explanation and view of the Truths.

Footnotes and references:

[1]:

M. 141.