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… reality. Later Sanskrit literature lists the “five states” (pañcabhūta) as earth, water, fire, air, and space. ↩

Delving into the four noble truths leads us to the actual topic, the four elements. But in this topic we will find not just matter, but connections that lead us back to the four noble truths . ↩

Each of these “elements” was a major deity of the Vedas, called by many names in addition to the obvious Pṛthivī, Agni, Āpas, and …

… is why here (as at MN 38:16.1), āhāra is created by craving, just like upādāna in the standard sequence (MN 38:17.8). ↩

Here Sāriputta gives the classic statement on the four noble truths in terms of suffering (dukkha). ↩

The definitions of the four noble truths are direct quotes from the Buddha’s first sermon, the Dhammacakkappavattanasutta (SN 56.11:4.2). They are notably emphasized by Sāriputta, who delves even further into them …

… elephant’s footprint (MN 28:2.1). Further, he deepens understanding by applying the four noble truths recursively, bringing small details into close focus. Meanwhile, this item, following on from “suffering”, leads into the familiar sequence of items from dependent origination. Thus he simultaneously broadens the scope by linking the four noble truths with dependent origination. ↩

Jarā is neither the process of getting old (“ageing”), …

… the contemplation of the principles of the five hindrances and the seven awakening factors respectively in the fourth section of mindfulness meditation (dhammānupassanā; see MN 10:36.4). ↩

Here the Buddha gives the scheme of the sutta: seven methods for getting rid of defilements. Omitting the defilements given up by seeing, the remainder are found at AN 6.58. ↩

“Seeing” (dassana) the four noble truths with the wisdom of insight. ↩

… is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ↩

They have experiential confidence in the Buddha as a teacher because they have followed his path and realized the results that he speaks of. ↩

A stream-enterer has direct experience of the four noble truths , so they have confirmed that the teaching is indeed realizable in this very life. ↩

… Sāriputta leaves room for the audience to request further explanation. This teaching method ensures audience engagement and conveys information in digestible doses. ↩

Sāriputta introduces the framework of the four noble truths , but structured in terms of “fuel” rather than suffering. | “Fuel” (or “food” or “nutriment”, āhāra) refers to both the thing that acts as a condition, fuel, or support, as well as the internal grasping and …

… identified only for practical reasons. At AN 10.62:2.4 the five hindrances are said to be the “fuel” for ignorance. ↩

The appearance of “defilement” (āsava) at the end is appropriate, as its appearance in the four noble truths formula usually signifies arahantship. Nonetheless, the Chinese and Sanskrit parallels place it much earlier, after the four fuels. The sequence of the remaining items is mostly consistent between parallels. ↩

In his first discourse, the Buddha says that he did not claim to be fully awakened until he had understand the four noble truths in all three rounds and twelve aspects (SN 56.11:10.1). | Here nimitta means “reason, ground, basis”. ↩

This was the accusation of Ariṭṭha (MN 22). The Chinese parallel identifies the “obstructions” as desire and lust. ↩

Mentioned also at AN 8.69, DN 16:3.21.3, and DN 33:3.1.139. ↩

AN 8.69 and DN 16:3.21.3 …

… alternates with kiṁ panāvuso. ↩

“Purification of mind” is the development of absorption to abandon the hindrances (AN 4.194:4.1). ↩

“Purified view” is the right view of the stream-enterer who has seen the four noble truths (AN 4.194:5.1) and rejected the fetter of views of a self (sakkāyadiṭṭhi). | Likewise, the five items from here down to “knowledge and vision” all refer to stream-entry. This sutta departs from other early …

A stream-enterer not only understands what the correct path is, they have actually practiced it (SN 55.5:3.3). ↩

This is the vision of the four noble truths at stream-entry (SN 25.1:2.4). ↩

In other words, for arahantship not stream-entry. ↩

Compare the simile of the raft at MN 22:13.1. ↩

That is to say, the goal is not the same as the path, but it cannot be attained without the path. ↩

Rathavinīta, which lends the sutta its title, …

… origination. This is especially useful for students, as they would have heard these individual teachings many times, but might be unclear how they are connected. ↩

He brings the teaching back around to the four noble truths . ↩

The “mind” (mano, Sanskrit manas) here is presumably what is elsewhere called the “mind element” (manodhātu, eg. MN 155:4.8), since both are connected with “ideas” (dhammā) and “mind consciousness” …

… nature of the goal. The moral is to not stop until the journey is truly complete. ↩

While “knowledge and vision” (ñāṇadassana) that is “in accordance with reality” (yathābhūta) refers to the vision of the four noble truths at stream-entry, “knowledge and vision” by itself does not have a well established technical meaning. At DN 2:83.1 it is said to be a vision of the body with its consciousness, although this passage is rare and …

… at AN 6.30, but the only common item is “seeing” (dassana), which is defined as seeing the Buddha and his disciples. Here “seeing” is either seeing the Buddha which gives rise to faith, or else “seeing” the four noble truths ; practice is the noble eightfold path; and freedom is the result of that path, arahantship. | As to why this unique set is chosen here, it is perhaps notable that three of the final similes of Uddālaka’s …

… is why here (as at MN 9:11.5), āhāra is created by craving, just like upādāna in the standard sequence (MN 38:17.8). ↩

Here begins the full presentation of the standard sequence of dependent origination in forward order. Formal definitions are found at SN 12.2. Here I briefly indicate the nature of the conditioned links. | Because we are ignorant of the four noble truths , we make morally potent choices by body, speech, and mind. ↩

… i.e. all that exists. Thus sakkāya is the “substantial reality” that is mistakenly assumed to be a “self”. ↩

Sāriputta also quotes the Buddha as saying this at SN 38.15:1.3, both sources apparently drawing from SN 22.105:1.5 and SN 22.103:1.6. ↩

This treats “substantial reality” in terms of the four noble truths , a method also followed in multiple places such as AN 4.33:2.2, SN 22.103:1.4, SN 22.105:1.2, and SN 22.78:4.1. ↩

… if you do this, that happens. ↩

The story of Maghadeva is told in MN 83. ↩

This shows his deep respect and politeness. ↩

“Tongue” in Pali is the feminine jivhā. ↩

Read narassikā. ↩

This four-line verse encompasses the four noble truths with their duties: suffering is to be known; the origin of suffering is to be given up; the path is to be developed. The third noble truth, the witnessing of Nibbāna, is implied in the final line. ↩

… organizing teachings by number. ↩

See MN 65:33.1. ↩

The “trainee” (sekha) in the strict sense is restricted to those who have entered the ranks of the Noble Ones (ariyapuggala) through the realization of the four noble truths (eg. SN 48.53:3.1); that is to say, the seven Noble Ones excluding the arahant, who is an “adept” beyond training (asekha). However, in cases such as this it would be over-strict to insist that the teaching …

… deeds. This case is discussed in MN 136:18.1. ↩

The “four rounds” are the four main topics (elements, sense fields, dependent origination, the possible and the impossible); elsewhere it is said to be the four noble truths (SN 22.56:2.1). | The “mirror of the teaching” is the ability of a noble one to see the truth of the Dhamma in themselves (SN 55.8:5.1, DN 16:2.8.3). | The “drum of freedom from death” was sounded by the Buddha …

… 2.47:1.5, AN 5.79:5.2; see too MN 96:12.12), and of certain reflective realizations of a noble one (MN 48:14.7, MN 122:18.1). ↩

Whereas elsewhere right view is explained in terms of what you understand (the four noble truths MN 141:24.1), this analysis shifts focus to how you understand: wisdom functions in the context of the path as a whole. Later texts expand on this (eg. Mnd 2:82.4, Ne 17:17.3, Ds 2.1.1:28.2). | As to the phrase …

… by persuading with the Dhamma, rather than by revealing his identity. ↩

The six elements, six fields of contact, eighteen mental preoccupations are taught at AN 3.61:9.3ff., where they are followed by the four noble truths . ↩

First the Buddha establishes the fundamental scope of his teaching. The elements describe the world as it is, and on them the course of meditation is based. The extension of the four elements to six hints at …

… is the “plinth” or “base” on which a building rests; the commentary glosses with patiṭṭhā. Also at DN 33:1.11.150. ↩

Here the Buddha echoes the pattern of his first discourse, where he first identified what the four noble truths are, then identified the duty or task to be undertaken in relation to each of them (SN 56.11; see also SN 56.12, SN 56.29). ↩

Thus begins the longest section of the discourse, continuing up to MN 140:25.3. ↩

… of Aviha (SN 1.50:3.2, SN 2.24:4.2). ↩

This is in reference to the Dhammacakkappavattanasutta, the so-called First Sermon (SN 56.11), for which the current discourse serves as a canonical commentary. ↩

The four noble truths are sometimes said to be like a doctor who identifies the illness, discerns its cause, understands the recovery, and administers the cure until the patient is restored to health (SA 389 at T ii 105a25; SA-2 254 …

… path is brought in as well, along with the other main teachings of the path. ↩

Discussed in more detail at AN 4.170. ↩

This refers to the distinct functions to be exercised in relation to each of the four noble truths (SN 56.11:5.1). ↩

We travel with the Buddha to several “villages of the Kosalan brahmins”, but this is the only recorded visit to Nagaravinda. The name seems to mean “mountain-lotus” (naga = “mountain”, …

… have been ordained for more than ten rains retreats, i.e. ten years. ↩

“Middle mendicants” (majjhimā bhikkhū) have between five and ten rains. ↩

“Junior mendicants” (navā bhikkhū) have less than five rains. ↩

Sāriputta is adapting a passage from the Buddha’s first sermon, the Dhammacakkappavattanasutta (SN 56.11:2.4). ↩

The noble eightfold path is the fourth of the four noble truths . It is defined in detail at MN 141:23.2. ↩

This is the briefest expression of the four noble truths . ↩

This indicates that he became a stream-enterer (sotāpanna), the first of four stages of Awakening. Such details of personal attainment are typically found in the narrative rather than the teaching attributed to the Buddha, and hence were added by redactors at some point. They vary considerably in different versions. In this case, the parallel at DA 20 says that he became a …

Those who have nothing are grateful for any small thing, and do not indulge in picking and choosing. ↩

Our senses are tuned to hunt out and acquire pleasure. ↩

This is the normal definition of craving in the four noble truths , supplementing the previous definition in terms of the six senses. Both are included in this sutta to show that they do not contradict, but rather reveal different aspects of the same thing. It is not just …

… a different six qualities are called “principles that prevent decline”: not relishing work, talk, sleep, and company, being easy to admonish, and having good friends. ↩

This is the right view of the noble eightfold path, in other words, the four noble truths . ↩

This epitome of the Dhamma is repeated eight times in this discourse, summarizing the teachings in the Gradual Training. It is not found in this exact form elsewhere. ↩

… is avecca, literally “having undergone”. “Experiential confidence” is the faith of a stream-enterer, who has seen for themselves. ↩

They have experiential confidence in the Buddha as a teacher because they have followed his path and realized the results that he speaks of. ↩

A stream-enterer has direct experience of the four noble truths , so they have confirmed that the teaching is indeed realizable in this very life. ↩

… of the body parts, or reflection on the four elements. | “Rid of desire and aversion for the world” refers to clearing the mind through the previous practice of sense restraint. ↩

Dhammā here refers to the “principles” of cause and effect and the four noble truths which are understood by reflecting on the psychology of meditation itself. In this context dhammā does not mean “mental objects” or “phenomena” or “mental qualities”. ↩

… and sets the scene for the First Council at which the teachings were recited. | Paññatto here means “pointed out” rather than “laid down”, as can be seen from DN 9:33.21, where the same phrase refers to the four noble truths . ↩

Āvuso is from the root āyu (“age”) and thus has a respectful sense and does not mean “friend” as it is often translated. Like bhante, it is an indeclinable vocative of address that may be used with or …

… single definitive reason, but on a cluster of independent criteria which taken together are most easily explained in terms of historical development. ↩

This discourse is copied from MN 10. The section on the four noble truths has been expanded with material mostly drawn from MN 141. These discourses are the most influential texts for modern Theravada meditation, prompting countless modern commentaries. Comparative study of the …

… terms for the mind: mano, citta, and viññāṇa. In general, these are synonyms and it is not possible to draw hard and fast distinctions between them (AN 3.60, DN 1:2, SN 12.61). Nevertheless, they tend to be used in different contexts, each with a distinct nuance. These contexts can be understood in terms of the four noble truths ; thus the different terms refer to the same thing but imply a different aspect or response to that thing.

… the canon, it is in this book that we find the primary source for these teachings. Subsequent saṁyuttas deal with the path from different perspectives, while the final two deal with stream-entry and the four noble truths respectively.

While most books of the Saṁyutta are dominated by one major collection, the Great Book features several saṁyuttas of comparable importance. For this reason, I will briefly discuss most of the …

… and investigation into the nature of that experience, and the meditative processes and conditions that shape such profound experiences. And “wisdom”, the culmination of all these, is the realization of the four noble truths , the liberating insight of the stream-enterer. So when considered on their own, as distinct mental factors, they can be regarded as synonyms. But their true depth is realized only by understanding the role they …

… path (SN 45.6, SN 45.19, SN 45.20), beginning with the acquisition of right view as the starting point (SN 45.1), and leading to deep meditative immersion as the immediate precursor to the realization of the four noble truths .

The noble eightfold path is said to be a “divine vehicle” which carries us to awakening, its factors compared to the parts of a chariot (SN 45.4). Practicing it leads to the end of suffering (SN 45.5), but …

… means “the place where all things come together as one” (Bṛhadāraṇyaka Upaniṣad 2.4:11).

The meditative absorptions (jhānas) are explicitly brought into satipaṭṭhāna in the extended and late passage on the four noble truths in DN 22. However they are implicit in many places, including the observation of feelings under the notions of “spiritual rapture” and “spiritual bliss”, which are defined in terms of the absorptions (SN 36.31); …

… And while the Indriya Saṁyutta, like other saṁyuttas on the path, does indeed speak of the “development of the faculties”, a series of suttas also speaks of understanding the faculties in light of the four noble truths (SN 48.2–7). Normally such phrasing is found in discourses dealing with the first noble truth, such as those on the aggregates or sense fields, which are “to be fully understood”. Here the texts are blurring the …