The Great Chronicle of Buddhas

by Ven. Mingun Sayadaw | 1990 | 1,044,401 words

This page describes The Buddha’s Discourse on The Four Ariya Truths contained within the book called the Great Chronicle of Buddhas (maha-buddha-vamsa), a large compilation of stories revolving around the Buddhas and Buddhist disciples. This page is part of the series known as the Buddha Declared the Seven Factors of Non-Decline for Rulers. This great chronicle of Buddhas was compiled by Ven. Mingun Sayadaw who had a thorough understanding of the thousands and thousands of Buddhist teachings (suttas).

Part 13 - The Buddha’s Discourse on The Four Ariya Truths

Then the Buddha said to Venerable Ānanda: “Come Ānanda, let us go to Koṭi village.”

“Very well, Venerable Sir,” Ānanda assented and then called the bhikkhus. The Buddha, accompanied by a company of bhikkhus, went to Koṭi village and dwelt there. (The village was called Koṭi because it was where the pinnacle of King Mahāpanāda fell.)

During that time, the Buddha discoursed to the bhikkhus on the Four Ariya Truths thus:

Bhikkhus, it is through not having proper understanding and penetrative knowledge of the Four Ariya Truths that I, as well as yourselves, have had to fare along the lengthy course of the round of existences (saṃsāra), never stopping, but ever hanging, from one existence to the next repeatedly. What are the Four Truths that are not understood?”

i) Bhikkhus, it is through not having proper understanding and penetrative knowledge of the Ariya Truth of Dukkha (Dukkha ariya sacca) that I, as well as yourselves, have had to fare along the lengthy course of the round of existences, never stopping, but ever changing, from one existence to the next repeatedly.

ii) Bhikkhus, it is through not having proper understanding and penetrative knowledge of the Ariya Truth of the Origin of Dukkha (Samudaya ariya sacca) that I, as well as yourselves, have had to fare along the lengthy course of the round of existences, never stopping, but ever changing, from one existence to the next repeatedly.

iii) Bhikkhus, it is through not having proper understanding and penetrative knowledge of the Ariya Truth of the Cessation of Dukkha (Nirodha ariya sacca) that I, as well as yourselves, have had to fare along the lengthy course of the round of existences, never stopping, but ever changing, from one existence to the next repeatedly.

iv) Bhikkhus, it is through not having proper understanding and penetrative knowledge of the Ariya Truth of the way to the Cessation of Dukkha (Magga ariya sacca) that I, as well as yourselves, have had to fare along the lengthy course of the round of existences, never stopping, but ever changing, from one existence to the next repeatedly.

Bhikkhus, now I have properly understood the Ariya Truth of Dukkha (Dukkha ariya sacca), I have penetrative knowledge of it; I have properly understood the Ariya Truth of the Origin of Dukkha (Samudaya ariya sacca) I have penetrative knowledge of it; I have properly understood the Ariya Truth of the Cessation of Dukkha (Nirodha ariya sacca), I have properly understood the Ariya Truth of the way to the Cessation of Dukkha (Magga ariya sacca), I have penetrative knowledge of it. The Craving for existence (bhavataṇhā) has been completely uprooted, leaving no trace of it. In Me, the craving for existence, which is like a rope that drags one to renewed existence, has become extinct. Now, for me there will be no more rebirth.”

(Herein, “proper understanding” means Insight knowledge conforming to, and preceding magga-ñāṇa. It is mundane Knowledge, and is called Anubodhi in Pāli. “Penetrative knowledge” means penetrative Knowledge of the Path (magga-ñāṇa) itself that destroys the defilements. It is called Paṭivedha in Pāli.)

After the Buddha had spoken the above words, He further said thus in verses: “Passing from this existence to that, faring through the long course of saṃsāra, is necessitated by (is due to) lack of understanding of the Four Ariya Truths as they really are. I have fully understood those Four Ariya Truths. Craving for existence, that rope which drags one to rebirth, has been cut off completely. The root of dukkha has been thus eradicated. For me there will be no more rebirth.”

While the Buddha was staying at that Koṭi village also, considering His approaching death, He discoursed to the bhikkhus on the same theme, i.e.:

“Such is sīla (morality);such is samādhi (concentration) such is paññā (wisdom). Concentration, that is developed through morality, is highly efficacious and productive. Wisdom, that is developed through concentration, is highly efficacious and productive. The mind, that is developed through wisdom, is thoroughly liberated without any remnant from the moral taints or pervasive defilements (āsavas), namely kammāsava (the taint of sense-desire), bhavāsava (the taint of hankering after continued existence) and avijjāsava (the taint of ignorance of the Four Ariya Truths).”

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