Sāvatthinidānaṁ.
At Sāvatthi.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ:
Then several bhikkhus went to the Blessed One, and after paying homage to him, they sat down to one side. Sitting to one side, those bhikkhus said to the Blessed One:
“Idha no, bhante, aññatitthiyā paribbājakā amhe evaṁ pucchanti: ‘kimatthiyaṁ, āvuso, samaṇe gotame brahmacariyaṁ vussatī’ti? Evaṁ puṭṭhā mayaṁ, bhante, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākaroma: ‘dukkhassa kho, āvuso, pariññatthaṁ bhagavati brahmacariyaṁ vussatī’ti.
“Here, venerable sir, wanderers of other sects ask us: ‘For what purpose, friends, is the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| lived under the ascetic Gotama?’ When thus questioned, venerable sir, we answer those wanderers of other sects thus: ‘It is, friends, for the purpose of complete understanding of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| that the spiritual life is lived under the Blessed One.’
Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
We hope, venerable sir, that when we answer thus, we state what has been said by the Blessed One and do not misrepresent him with what is contrary to fact; that we explain in accordance with the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]|, and that no reasonable consequence of our statement affords grounds for criticism.”
“Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati. Dukkhassa hi pariññatthaṁ mayi brahmacariyaṁ vussati.
“Surely, bhikkhus, when you are questioned thus and you answer thus, you state what has been said by me and do not misrepresent me with what is contrary to fact; you explain in accordance with the Dhamma, and no reasonable consequence of your statement affords grounds for criticism. For, bhikkhus, it is for the purpose of complete understanding of suffering that the spiritual life is lived under me.
Sace vo, bhikkhave, aññatitthiyā paribbājakā evaṁ puccheyyuṁ: ‘atthi panāvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti, evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyātha: ‘atthi kho, āvuso, maggo, atthi paṭipadā etassa dukkhassa pariññāyā’ti.
If, bhikkhus, wanderers of other sects should ask you: ‘But, friends, is there a path, is there a way of practice for the complete understanding of this suffering?’ then, bhikkhus, when thus questioned by those wanderers of other sects, you should answer them thus: ‘Indeed, friends, there is a path, there is a way of practice for the complete understanding of this suffering.’
Katamo ca, bhikkhave, maggo, katamā paṭipadā etassa dukkhassa pariññāyāti? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. Ayaṁ, bhikkhave, maggo, ayaṁ paṭipadā etassa dukkhassa pariññāyāti. Evaṁ puṭṭhā tumhe, bhikkhave, tesaṁ aññatitthiyānaṁ paribbājakānaṁ evaṁ byākareyyāthā”ti.
And what, bhikkhus, is the path, what is the way of practice for the complete understanding of this suffering? It is this Noble Eightfold Path, namely: |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|, |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|. This, bhikkhus, is the path, the way of practice for the complete understanding of this suffering. Thus questioned, bhikkhus, by those wanderers of other sects, you should answer them in this way.”