Click here to download a PDF file of The Noble Quest: Excerpts from the Pāli Canon, which includes the translations below, as well as an ‘Introduction’ which offers an outline of the Buddha’s ethics.

EIGHT TEXTS from the PĀLI CANON
Translations by Stephen D’Arcy

Contents:

• Discourse on the Noble Quest

The Buddha distinguishes between two quests, both aiming at happiness. The “ignoble quest” for happiness seeks it in the vicissitudes of “objects of attachment,” notably “gold and silver.” The “noble quest,” on the other hand, seeks happiness in the constancy of Nibbāna, unconditioned inner peace founded upon the extinguishing of attachment.

• Discourse on Setting in Motion the Wheel of the Natural Law

This is the Buddha’s first discourse, after his ‘awakening,’ addressed to the ‘homeless’ spiritual practitioners with whom he used to live. In it, he offers his first statement of the “four noble truths.”

• Discourse on that which is Worldly [NEW: added November 13, 2008]
  

In this discourse, the Buddha declares that “whatever delights, also frightens,” and suggests that the reason to enter into the ‘holy life’ is that doing so enables one to abandon the inconstancy of “becoming,” and to find refuge in the constancy of an “awakened vision” or “Buddha-eye.”

• Discourse on Worldly Conditions

Here the Buddha describes eight “worldly conditions” [lokadhammā], which “ordinary people” tend either to be attached to or avoidant toward. The Buddha urges us to be neither repelled nor seduced by these ups and downs, but rather “mindfully” accepting of their inconstancy [aniccā].

• Discourse on Conditioned Arising

This is a discourse in which the Buddha analyzes the dynamics of the arising of distress, and points out possibilities for cutting it off before it arises.

• Discourse on Indiscriminate Benevolence [Mettā]

Here the Buddha offers advice on how to improve one’s character by cultivating “a heart that transcends all boundaries in its concern for every living being.”

• Simile of the Saw

This is a famous ‘simile,’ in which the Buddha explains how demanding his ethical ideal is.

• Discourse on Mindfulness of Breathing

Discourse on the Noble Quest

(Excerpt from Ariyapariyesanā Sutta, Majjhima Nikāya, 26)

This is what I heard: At one time, the fortunate one [Bhagavā] was dwelling near Sāvatthi, in Jeta’s Grove, in Anāthapindika’s Park….Then, having sat down, he addressed the mendicants….

“There are two different kinds of quest, mendicants: There are noble quests, and there are ignoble quests.

“And what, mendicants, is an ignoble quest? It is like this [idha], mendicants: A certain person in whose nature it is to be born embarks on a quest for that which, similarly, has to be born by its very nature. A person in whose nature it is to age embarks on a quest for that which is, similarly, subject to aging by its very nature. A person in whose nature it is to become ill embarks on a quest for that which is, similarly, prone to illness by its very nature. A person in whose nature it is to die embarks on a quest for that which is, similarly, destined to die by its very nature. A person in whose nature it is to endure grief embarks on a quest for that which is, similarly, vulnerable to grief by its very nature. And a person in whose nature it is to undergo defilement embarks on a quest for that which is, similarly, susceptible to defilement by its very nature.

“That, mendicants, is the ignoble quest.

“What [kiñca], mendicants, should we speak of as being born…subject to aging…prone to illness…destined to die…vulnerable to grief…and susceptible to defilement by its very nature? One’s spouse and children [puttabhariyam], mendicants, are born…subject to aging…prone to illness…destined to die…vulnerable to grief…and susceptible to defilement by their very nature. [So, too, are:] male servants and female servants [dāsidāsam], flocks and herds, chickens and pigs, elephants and cattle, gold and silver. All these objects of attachment [upadhayo], mendicants, are born…subject to aging…prone to illness…destined to die…vulnerable to grief…and susceptible to defilement by their very nature. Whomever is bound to [such objects of attachment], or swoons over them, or transgresses in relation to them, such a person, in whose nature it is to be born…to age…to become ill…to die…to grieve…to be defiled, embarks on a quest for that which, similarly, is born… ages…becomes ill…dies…grieves…and is defiled, by its very nature.

“And what, mendicants, is a noble quest? It is like this, mendicants. A certain person in whose nature it is to be born, but who has ascertained the disadvantages associated with that which, similarly, has to be born by its very nature, embarks instead on a quest for the birthless nature of nirvāna, which offers an unsurpassable security from bondage. A person in whose nature it is to age, but who has ascertained the disadvantages associated with that which is, similarly, subject to aging by its very nature, embarks instead on a quest for ageless nature of nirvāna, which offers an unsurpassable security from bondage. A person in whose nature it is to become ill, but who has ascertained the disadvantages associated with that which is, similarly, prone to illness by its very nature, embarks instead on a quest for the healthful nature of nirvāna, which offers an unsurpassable security from bondage. A person in whose nature it is to die, but who has ascertained the disadvantages associated with that which is, similarly, destined to die by its very nature, embarks instead on a quest for the deathless nature of nirvāna, which offers an unsurpassable security from bondage. A person in whose nature it is to endure grief, but who has ascertained the disadvantages associated with that which is, similarly, vulnerable to grief by its very nature, embarks instead on a quest for the griefless nature of nirvāna, which offers an unsurpassable security from bondage. And a person in whose nature it is to undergo defilement, but who has ascertained the disadvantages associated with that which is, similarly, susceptible to defilement by its very nature, embarks instead on a quest for the undefiled nature of nirvāna, which offers an unsurpassable security from bondage.

“That, mendicants, is the noble quest.

“Even I, mendicants, when I was an unenlightened Bodhisattva, had stopped short of [pubbeva] enlightenment: As a person in whose nature it was to be born, I embarked on a quest for that which, similarly, had to be born by its very nature. As a person in whose nature it was to age, I embarked on a quest for that which was, similarly, subject to aging by its very nature. As a person in whose nature it was to become ill, I embarked on a quest for that which was, similarly, prone to illness by its very nature. As a person in whose nature it was to die, I embarked on a quest for that which was, similarly, destined to die by its very nature. As a person in whose nature it was to endure grief, I embarked on a quest for that which was, similarly, vulnerable to grief by its very nature. As a person in whose nature it was to undergo defilement, I embarked on a quest for that which was, similarly, susceptible to defilement by its very nature.

“But I began to wonder, ‘Why do I, as a person in whose nature it is to be born…to age…to become ill…to die…to grieve…to undergo defilement, embark on a quest for that which, similarly, has to be born…to age…to become ill…to die…to grieve…to undergo defilement, by its very nature? So now, let me instead, as a person in whose nature it is to be born…to age…to become ill…to die…to grieve…to undergo defilement, but who has ascertained the disadvantages associated with that which, similarly, has to be born…to age…to become ill…to die…to grieve…to undergo defilement, embark instead on a quest for the birthless… ageless… healthful… deathless… griefless… undefiled nature of nirvāna, which offers an unsurpassable security from bondage’…”

[...to be continued...]

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Discourse on Setting in Motion the Wheel of the Natural Law

(Dhamma-cakkappavattana Sutta, Samyutta Nikāya, 56.11)

This is what I heard: At one time, the fortunate one [Bhagavā] was dwelling near Varanasi, at the Isipatana [i.e., Sarnath] deer park. There, the fortunate one addressed the group of five mendicants [bhikkhū].

“Two extremes, mendicants, should not be indulged in by one who has gone forth (to live as a mendicant, i.e., a ‘monk’ or a ‘nun’). Which two? First, there is attachment to the enjoyment that comes from satisfying worldly desires, which is inferior, vulgar, common, ignoble, and unprofitable. Second, there is attachment to self-mortification, which is distressing, ignoble, and unprofitable.

“By avoiding both of these extremes, mendicants, the exemplary one [Tathāgatena] attained self-awakening, leading to lucidity of vision, and leading to certainty of conviction, thus opening the way to calmness, to knowing, to complete enlightenment, to nirvāna [nibbānāya]. And what, mendicants, is the middle path by which the exemplary one attained self-awakening, leading to lucidity of vision, and leading to certainty of conviction, thus opening the way to calmness, to knowing, to complete enlightenment and to nirvāna? It is nothing other than this noble eightfold path: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the middle path by which the exemplary one attained self-awakening, leading to lucidity of vision, and leading to certainty of conviction, thus opening the way to calmness, to knowing, to complete enlightenment, and to nirvana.

“This, mendicants, is the noble truth of distress: birth is distress [dukkhā], aging is distress, death is distress. Grieving and lamenting, stress [dukkha], depression and despair, are all distress [dukkhā]. To be with what one does not love is distress; to be without what one loves is distress. In short, the five attachment groupings [upādāna-kkhandhā] are distress.

“This, indeed, mendicants, is the noble truth of the origin of distress: the craving that leads to rebirth, suffused with passion and pleasure, seeking pleasures here and there. It is as follows: craving for our desires, craving to come into being, craving to be no longer [vibhava].

“This, indeed, mendicants, is the noble truth of the cessation of distress: that same craving can be completely calmed, and brought to a complete stop [asesa-virāga-nirodho], by abandoning it, renouncing it, freeing it, and letting go of it [amālayo].

“This, indeed, mendicants, is the noble truth of the path that leads to the cessation of distress: it is nothing other than this noble eightfold path –

Right view.

Right intention.

Right speech.

Right action.

Right livelihood

Right effort

Right mindfulness

And right concentration.

“Concerning this hitherto unheard of natural law [dhammesu], mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This is the noble truth of distress.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of distress is to be fully understood.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of distress has been fully understood.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This is the noble truth of the origin of distress.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of the origin of distress is to be abandoned.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of the origin of distress has been abandoned.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This is the noble truth of the cessation of distress.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of the cessation of distress is to be experienced for myself.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of the cessation of distress has been experienced for myself.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This is the noble truth of the path leading to the cessation of distress.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of the path leading to the cessation of distress is to be cultivated.’

“Concerning this hitherto unheard of natural law, mendicants, insight came to me, knowing came to me, wisdom came to me, cognition came to me, illumination came to me: ‘This noble truth of the path leading to the cessation of distress has been cultivated.’

[….]

“….And a vision [dassanam] came to me [udapādi]: ‘Unshakeable is my liberation; this is my final birth; I am not to come into being again.’”

This is what the fortunate one said. Inspired [Attamanā], the group of five mendicants were pleased with what the fortunate one had said.

Upon hearing this teaching, in fact, venerable Kondañña acquired the faultless, untainted eye for the natural law [dhamma]: “That which, by nature, originates, also, by nature, ceases,” he declared.

[….]

At that point, the fortunate one uttered these solemn words: “You do indeed know, Kondañña. You do indeed know, Kondañña.” Thus it was that Kondañña was given the name, “Kondañña, the knower.”

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Discourse on that which is Worldly

(Excerpt from Loka Sutta, Khuddaka Nikāya, Udana, 3.10)

This is what I heard: On one occasion, the fortunate one was dwelling at Uruvela, on the shores of the Nerañjara river, at the base of the Bodhi Tree, where he would first attain awakening. There it was, on that very occasion, that the fortunate one, after a week without interruption of cross-legged sitting, came to experience the bliss of liberation [vimuttisukhapatisamvedi].

Then it was that the fortunate one, rising after a week of meditation [samādhimhā], gazed upon the world with the vision of an awakened being [buddhacakkhuna, lit., with a Buddha-eye]. Then, the fortunate one gazed upon living beings with his awakened vision, and saw them to be tormented by numberless fires, numberless fevers – born of lust, born of hatred, born of delusion.

And then it was that the fortunate one, having ascertained the import of this insight, breathed forth the following solemn utterance:

“The person of the world [Ayam loko] is born into fire.

Afflicted with contact, he speaks of his pathology as ‘me’ [attato].

For whatever he supposes [worldly things] to be,

From that point, they become otherwise.

“Becoming otherwise, things of this world leave the worldly creature

afflicted with becoming, yet delighted with becoming.

But whatever delights, also frightens,

And what one fears gives rise to distress [dukkham].

“Indeed, it is out of one’s aspiration to abandon becoming that one enters upon the holy life” [brahmacariyam, alternatively, the heavenly life or celibacy].

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Discourse on Worldly Conditions

(Excerpt from Lokadhamma-Suttam, Anguttara Nikāya, VIII, 6)

[The Buddha said:]

“Gain and loss, fame and infamy; blame and praise; comfort [sukham] and distress [dukhañca].

“For human beings, these facts of life [dhammā] are inconstant [aniccā], impermanent [asassatā], and ever-changing realities [viparināmadhammā].

“Having discovered this, the wise person looks upon them mindfully, as ever-changing facts of life [viparināmadhammā].

“Desirable states of affairs [dhammā] do not seduce the mind, and unpleasant ones do not repel it….”

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Discourse on Conditioned Arising

(Paticca-samuppada-suttam, Samyutta Nikāya, 12.1)

This is what I heard: At one time, the fortunate one [bhagavā] was dwelling in Anathapindika’s park, in Jeta’s Grove, at Sāvatti. It was then that the fortunate one addressed the mendicants, saying, “Mendicants!” “Yes, venerable one,” the mendicants replied to the fortunate one. This is what the fortunate one said:

“I will expound for you, mendicants, on conditioned arising. I will now speak, so pay attention to what I tell you.” “Indeed, venerable sir,” the mendicants replied to the fortunate one. He then said this:

“What, then, mendicants, is conditioned arising? Conditioned by ignorance [avijjā], habitual tendencies [sankhāra] arise. Conditioned by habitual tendencies, discernment [viññāna] arises. Conditioned by discernment, conceptual and material differentiation [nāma-rūpa] arises. Conditioned by conceptual and material differentiation, the six dimensions of sentience [salāyatana] arise. Conditioned by sentience, contact [phassa] arises. Conditioned by contact, (pleasant, unpleasant, or neutral) feelings [vedanā] arise. Conditioned by feelings, craving [taņhā] arises. Conditioned by craving, attachment [upādāna] arises. Conditioned by attachment, becoming [bhavo] arises. Conditioned by becoming, birth [jāti] arises. Conditioned by birth, there comes to be produced ageing and dying, grieving and lamenting, distress, depression and despair [sokaparidevadukkhadomanassupāyāsā]. It is in this way that the whole complex of distress [dukkhakkhandhassa] comes into being. This, mendicants, is called conditioned arising.

“Conversely, were ignorance definitely and completely to fade and then cease, habitual tendencies, too, would cease. And with the cessation of habitual tendencies, discernment would cease. With the cessation of discernment, conceptual and material differentiation would cease. With the cessation of conceptual and material differentiation, the six dimensions of sentience would cease. With the cessation of sentience, contact would cease. With the cessation of contact, feelings would cease. With the cessation of feelings, craving would cease. With the cessation of craving, attachment would cease. With the cessation of attachment, becoming would cease. With the cessation of becoming, birth would cease. With the cessation of birth, ageing and dying, grieving and lamenting, distress, depression and despair, would come to an end. It is in this way that the whole complex of distress ceases to be.”

These were the words of the fortunate one. Inspired, the mendicant audience was pleased by what the fortunate one had said.

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Discourse on Indiscriminate Benevolence [Mettā]

(Mettam-Suttam, Khuddaka Nikāya, Sutta Nipāta 1.8)

[The Buddha said:]

“This should be done by one whose aim is skillful and who has understood clearly the path to bliss:

“Be capable of honesty, rectitude, and humility. Be mild-mannered and without conceit.

“Be content with oneself and a blessing to others; be free of burdensome commitments and simple in habits. Be able to maintain tranquility and exhibit wisdom; be modest and greedless in character.

“Avoiding base conduct, be blameless in the eyes of those with good judgment.

[One should aspire as follows:] “‘May all beings be happy and at peace, finding happiness in their hearts [bhavantu sukhitattā].

“‘May all living beings, wherever they are, whether weak or strong, whether long or tall, or mid-sized or small, whether seen or unseen, whether dwelling far away or dwelling nearby, whether they are actual beings or beings to come — may all beings find happiness in their hearts.’”

[....]

“Just as a child’s mother protects the life of this, her only child, so should you aspire to develop a heart that transcends all boundaries [aparimānam, lit., 'beyond measure'] in its concern for every living being [sabbabhūtesu].”

[....]

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The Simile of the Saw

(Excerpt from Kakacūpama Sutta, Majjhima Nikāya, 21)

“Even if it happens, mendicants, that you find thieves carving you limb by limb with a two-handled saw – even so, to the extent that you allow enmity into your hearts, you do not comply with my teaching. Even in such a case, mendicants, train yourselves as follows: ‘we shall not allow our hearts or minds to be corrupted, nor shall we allow negative words to pass from our lips; remaining friendly and compassionate, we shall dwell with benevolent minds, bearing no hatred in our hearts. Toward these persons, we shall dwell, pervading them with minds full of benevolent thoughts. Starting with them, we shall dwell, pervading the world in its totality with our hearts abundant, enlarged, boundless, amiable, and without malevolence.’ It is in this way, mendicants, that you should train yourselves.

“What do you think would happen, mendicants, were you to keep this simile of the saw constantly in mind? Do you suppose that there would be any way of speaking to you, in matters great or small, that you would be unable to endure?”

The mendicants replied: “Certainly not, venerable sir.”

The Buddha then said: “So, keep this simile of the saw constantly in mind. This is certain to contribute to your long-term well-being and happiness.”

Edified by what the fortunate one had said, the mendicants rejoiced.

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Discourse on Mindfulness of Breathing

(Excerpt from Ānāpānasati-Suttam, Majjhima Nikāya, 118)

How can one cultivate mindfulness of breathing so that it will bear great fruit and be of great benefit?

The way to do this is as follows [Idha bhikkhave, lit., ‘Here, O monks’]. One goes to a forest or to the foot of a tree, or to an empty house. There, one sits down, bending one’s legs into position. One holds one’s body straight. And then one brings forward one’s mindful attention, directing it toward one’s breathing.

When one breathes in a long breath, one clearly discerns that one is breathing in a long breath. And when one breathes out a long breath, one clearly discerns that one is breathing out a long breath.

Or, when one breathes in a short breath, one clearly discerns that one is breathing in a short breath. And when one breathes out a short breath, one clearly discerns that one is breathing out a short breath.

And then, as one breathes in, one trains oneself, experiencing the body as a whole. Likewise, as one breathes out, one trains oneself, experiencing the body as a whole.

And then, as one breathes in, one trains oneself, calming the body’s habitual tendencies [kāyasańkhāram]. Likewise, as one breathes out, one trains oneself, calming the body’s habitual tendencies.

And then, as one breathes in, one trains oneself, experiencing feelings of elation [pīti]. Likewise, as one breathes out, one trains oneself, experiencing feelings of elation.

And then, as one breathes in, one trains oneself, experiencing feelings of ease [sukha]. Likewise, as one breathes out, one trains oneself, experiencing feelings of ease.

And then, as one breathes in, one trains oneself, experiencing the mind’s habitual tendencies [cittasańkhāram]. Likewise, as one breathes out, one trains oneself, experiencing the mind’s habitual tendencies.

And then, as one breathes in, one trains oneself, calming the mind’s habitual tendencies. Likewise, as one breathes out, one trains oneself, calming the mind’s habitual tendencies.

And then, as one breathes in, one trains oneself, experiencing the mind itself. Likewise, as one breathes out, one trains oneself, experiencing the mind itself.

And then, as one breathes in, one trains oneself, enjoying the mind [abhippamodayam cittam]. Likewise, as one breathes out, one trains oneself, enjoying the mind.

And then, as one breathes in, one trains oneself, concentrating the mind. Likewise, as one breathes out, one trains oneself, concentrating the mind.

And then, as one breathes in, one trains oneself, liberating the mind (from any hindrances to concentration). Likewise, as one breathes out, one trains oneself, liberating the mind (from any hindrances to concentration).

And then, as one breathes in, one trains oneself, observing impermanence. Likewise, as one breathes out, one trains oneself, observing impermanence.

And then, as one breathes in, one trains oneself, observing fading. Likewise, as one breathes out, one trains oneself, observing fading.

And then, as one breathes in, one trains oneself, observing cessation. Likewise, as one breathes out, one trains oneself, observing cessation.

And then, as one breathes in, one trains oneself, observing release. Likewise, as one breathes out, one trains oneself, observing release.

Developed in just this way, mindfulness of breathing can indeed bear great fruit and be of great benefit.

Explanatory Summary: In this discourse, the Buddha proposes a gradual process of deepening one’s concentration through intensive mental discipline, culminating in liberating insight and “release.” One starts by focusing on one’s breathing. One then broadens one’s focus to one’s body, and relaxes it, which eventually leads to elation and then a settling down into pleasant feelings of ease. One then turns one’s attention to one’s habitual mental activities, and allows them to subside. When these activities subside, one focuses on the mind itself, free of internal ‘chatter’ and thinking, and finds enjoyment in the resulting tranquility. At this point one begins to work on deepening one’s concentration, and setting aside all distractions and hindrances to complete, ‘one-pointed’ concentration. Once this is accomplished, the mind thus concentrated is ready to work on attaining deep insights, above all insight into the inconstancy [aniccā] of all constructs [sańkhāram]. “Aniccā vata sańkhārā, uppādavaya-dhammino” (DN, 16): “Impermanent, indeed, are all constructs; it is natural that they arise, and natural too that they pass away.” As the full depth of this insight takes hold, one’s attachment to constructs, including the constructs of “I” and “mine,” begin to fade, and then cease. In knowing this, one knows “release”: Nibbāna.

Note on the translation of “sańkhārā.” This term can be used to mean “constructs” or “habits” or “activities” or “formations,” etc. Often it has the sense of “configurations of constituent parts that have been brought together at a certain time into a certain pattern or formation,” and the Buddha regards them as transitory, destined to be reconfigured endlessly, and therefore fundamentally insubstantial. The idea is that this imparts to life a profound groundlessness that must be accepted rather than resisted. Identification – as “I” – or appropriation – as “mine” – are forms of resistance to the groundlessness of existence, and though motivated by fear of suffering or hope for happiness, such resistance actually has the unintended effect of generating suffering and disappointment, whereas only unflinching acceptance of the “inconstancy” or impermanence of all constructs can bring a person lasting peace of mind. (I have translated kāyasańkhāram as “the body’s habitual tendencies,” and cittasańkhāram as “the mind’s habitual tendencies,” but I could also have translated these terms as, say, “bodily constructs” and “mental constructs” respectively.)