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The garden between records

Records in this room

01storyEzekiel · The chariot vision02researchAncient Text Research Kit03storyAt the threshold of Kesh · The temple hymn’s conclusion04storyA Vessel on a White Lotus · Amoghapāśa05storySamuel · The source of the voice06storySpeech that went unheard · Vāk and understanding07storyWind, Dust and the Body · An Incantation of Ningirim08storyMoses · Fire in the bush09storyElijah · After the fire10storyA Voice from the Depths · Jonah11storyJacob · The place he did not know12storyThe empty space · A wheel, a vessel and a room13storyJacob · Tell me your name14storyKena · That through which15storyThe yaksha · Power that is not enough16storyWho knows the beginning · The hymn of origins17storyThe Waters of Nun · Book of the Dead18storyZhuang Zhou · The butterfly dream19storyForm and Emptiness · Heart Sūtra20storyThe Kālāmas · When you know for yourselves21storyThe ending of hostility · Pairs22storyThe cessation of suffering · What can change23storyDiscern and choose · Thought, word and deed24storyMusa · Where the two seas meet25storyThe Plant That Could Not Be Kept · Gilgamesh26storyAfter the Flood · Gilgamesh and Genesis27storyNachiketas · The third boon28storyThe unborn · The body and its dweller29storyA Weapon That Can Be Recalled · Mahābhārata30storyThe Stayed Hand · Abraham and Isaac31storyJob · Before explaining32publicationSuffering is not a required course.33storyAn explanation is not pain relief.34storyWhat Shall I Bring? · Micah and Hosea35storyWho sinned? · A question on the road36storyTo follow · To save and to lose37storyLife within me · No longer I38storyThe transfiguration · A voice from the cloud39storyAre you Elijah? · Three Gospel testimonies40storyWords on the Gates · Deuteronomy41storyElijah and Elisha · On the other side of the Jordan42storyThe seven seals · Who can stand?43storyThe image of the beast · Breath and a name44storyThe river and tree after the end · After the visions of judgment45storyAt the foot of Sumeru · Four mountains46storyMani · The name Maitreya47storyWait here for Maitreya · A dialogue48storyBuddha Mani · The Moon God49storyA place by the water · The garden between records

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The cessation of suffering · What can change

SN 56.11 · the middle way and four noble truths · 2.1–4.10

2.1“Mendicants, these two extremes should not be cultivated by one gone forth.

2.2What two?

2.3Indulgence in sensual pleasures, which is low, crude, ordinary, ignoble, and pointless. And indulgence in self-mortification, which is painful, ignoble, and pointless.

2.4Avoiding these two extremes, the Realized One understood the middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

3.1And what is that middle way of practice?

3.2It is simply this noble eightfold path, that is:

3.3right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

3.4This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

4.1Now this is the noble truth of suffering.

4.2Rebirth is suffering; old age is suffering; illness is suffering; death is suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

4.3Now this is the noble truth of the origin of suffering.

4.4It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,

4.5craving for sensual pleasures, craving for continued existence, and craving for nonexistence.

4.6Now this is the noble truth of the cessation of suffering.

4.7It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.

4.8Now this is the noble truth of the practice that leads to the cessation of suffering.

4.9It is simply this noble eightfold path, that is:

4.10right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Pali original · SN 56.11, 2.1–4.10

2.1 “Dveme, bhikkhave, antā pabbajitena na sevitabbā. 2.2 Katame dve? 2.3 Yo cāyaṁ kāmesu kāmasukhallikānuyogo hīno gammo pothujjaniko anariyo anatthasaṁhito, yo cāyaṁ attakilamathānuyogo dukkho anariyo anatthasaṁhito. 2.4 Ete kho, bhikkhave, ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. 3.1 Katamā ca sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? 3.2 Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— 3.3 sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. 3.4 Ayaṁ kho sā, bhikkhave, majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. 4.1 Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ— 4.2 jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṁ na labhati tampi dukkhaṁ—saṅkhittena pañcupādānakkhandhā dukkhā. 4.3 Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ— 4.4 yāyaṁ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyathidaṁ— 4.5 kāmataṇhā, bhavataṇhā, vibhavataṇhā. 4.6 Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ— 4.7 yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo. 4.8 Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ— 4.9 ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— 4.10 sammādiṭṭhi …pe… sammāsamādhi.

Reading notes

The excerpt begins with two extremes: indulgence in sensual pleasures and self-mortification. Both are called pointless. It then lists the eight path factors; the four truths connect suffering with its origin, cessation, and the practice leading to cessation.

Dukkha here includes birth and death, separation, dissatisfaction, and clinging to the five aggregates of experience. Cessation is tied to the fading of craving. “Extinguishment” in the account of the path renders nibbāna; it cannot be reduced to relieving a particular illness or living comfortably.

The rejection of self-mortification invites a question about the value assigned to pain: why regard it as necessary in itself? That is a question we bring to the text. The discourse concerns Buddhist liberation; this passage does not discuss the organization of modern medicine or the distribution of public resources.

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