Theravadan

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From: Bhikkhu Ānandajoti , Bhikkhu Bodhi , Bhikkhu Sujato

28. SaccavibhaṅgasuttaṁThe Discourse giving the Analysis of the Truths

Evaṁ me sutaṁ—Thus I have heard:So I have heard. Thus have I heard.

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. at one time the Fortunate One was dwelling near Bārāṇasī in the Deer Park at Isipatana.At one time the Buddha was staying near Varanasi in the deer park at Isipatana. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana.

Tatra kho bhagavā bhikkhū āmantesi: There it was that the Fortunate One addressed the monks, saying:There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:

“bhikkhavo”ti. “Monks!”“Mendicants!” “Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Reverend Sir!” those monks replied to the Fortunate One,“Venerable sir,” they replied. “Venerable sir,” they replied.

Bhagavā etadavoca: and the Fortunate One said this:The Buddha said this: The Blessed One said this:

“Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—“The Realised One, monks, the Worthy One, the Perfect Sambuddha, while near Bārāṇasī, in the Deer Park at Isipatana, has set rolling the unsurpassed Dhamma Wheel, and it cannot be rolled back by an ascetic or by a brahmin or by a god or by a demon or by a deity or by anyone in the world.“Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world—that is,

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. ° That is to say, the explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the four noble truths.It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the Four Noble Truths.

Katamesaṁ catunnaṁ? Of which four?What four? Of what four?

Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of suffering. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of the arising of suffering. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of the cessation of suffering. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of the practice going to the cessation of suffering.The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. “the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of suffering. the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.

Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—“The Realised One, monks, the Worthy One, the Perfect Sambuddha, while near Bārāṇasī, in the Deer Park at Isipatana, has set rolling the unsurpassed Dhamma Wheel, and it cannot be rolled back by an ascetic or by a brahmin or by a god or by a demon or by a deity or by anyone in the world.Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world—that is,

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. ° That is to say, the explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of these four noble truths.It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths. the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.

Sevatha, bhikkhave, sāriputtamoggallāne; Associate with Sāriputta and Moggallāna, monks,Mendicants, you should cultivate friendship with Sāriputta and Moggallāna. “Cultivate the friendship of Sāriputta and Moggallāna, bhikkhus;

bhajatha, bhikkhave, sāriputtamoggallāne. keep company with Sāriputta and Moggallāna, monks,You should associate with Sāriputta and Moggallāna. associate with Sāriputta and Moggallāna.

Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ. they are wise monks who assist those living the spiritual life.They’re astute, and they support their spiritual companions. They are wise and helpful to their companions in the holy life.

Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto; Sāriputta is just like one who gives birth, monks,Sāriputta is like one who gives birth, Sāriputta is like a mother;

seyyathāpi jātassa āpādetā, evaṁ moggallāno. Moggallāna is just like a wet nurse to the one new-born, monks;while Moggallāna is like one who raises the child. Moggallāna is like a nurse.

Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputta guides to the fruit of stream entry, monks, Moggallāna guides to the supreme good.Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal. Sāriputta trains others for the fruit of stream-entry, Moggallāna for the supreme goal.

Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti. Sāriputta is able, monks, ° to explain, reveal, make known, set forth, open up, analyse, and make plain, the four noble truths in detail.”Sāriputta is able to explain, teach, assert, establish, clarify, analyze, and reveal the four noble truths in detail.” Sāriputta, bhikkhus, is able to announce, teach, describe, establish, reveal, expound, and exhibit the Four Noble Truths.”

Idamavoca bhagavā. The Fortunate One said this,That is what the Buddha said. So the Blessed One said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. and after saying this, the Happy One rose from his seat and went into his living quarters.When he had spoken, the Holy One rose from his seat and entered his dwelling. Having said this, the Sublime One rose from his seat and went into his dwelling.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: Then venerable Sāriputta, not long after the Fortunate One had gone, addressed the monks, saying:Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants, Then, soon after the Blessed One had gone, the venerable Sāriputta addressed the bhikkhus thus:

“āvuso bhikkhave”ti. “Venerable monks!”“Reverends, mendicants!” “Friends, bhikkhus.”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Venerable friend!” those monks replied to venerable Sāriputta,“Reverend,” they replied. “Friend,” the bhikkhus replied to the venerable Sāriputta.

Āyasmā sāriputto etadavoca: and venerable Sāriputta said this:Sāriputta said this: The venerable Sāriputta said this:

“Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—“The Realised One, friends, the Worthy One, the Perfect Sambuddha, while near Bārāṇasī, in the Deer Park at Isipatana, has set rolling the unsurpassed Dhamma Wheel, and it cannot be rolled back by an ascetic or by a brahmin or by a god or by a demon or by a deity or by anyone in the world.“Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma…

Katamesaṁ catunnaṁ? Of which four?What four? Of what four?

Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of suffering. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of the arising of suffering. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of the cessation of suffering. ° The explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of the noble truth of the practice going to the cessation of suffering.The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. “The announcing…and exhibiting of the noble truth of suffering…of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.

The First Noble Truth and its Analysis

Katamañcāvuso, dukkhaṁ ariyasaccaṁ? Now what, venerable friends, is the noble truth of suffering?And what is the noble truth of suffering? “And what, friends, is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā. Birth is suffering also old age is suffering also sickness is suffering also death is suffering also grief, lamentation, pain, sorrow, and despair, is suffering also not to obtain what one longs for is suffering in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. Birth is suffering; ageing is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.

Katamā cāvuso, jāti? Now what, venerable friends, is birth?And what is rebirth? “And what, friends, is birth?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, For the various beings in the various classes of beings there is birth, being born, appearing, turning up;The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, the manifestation of the aggregates, obtaining the bases for contact—

ayaṁ vuccatāvuso: ‘jāti’. the manifestation of the constituent groups (of mind and body), the acquisition of the sense spheres: this venerable friends, is called birth.This is called rebirth. this is called birth.

Katamā cāvuso, jarā? Now what, venerable friends, is old age?And what is old age? “And what, friends, is ageing?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, For the various beings in the various classes of beings there is aging, agedness, broken teeth, greying hair, and wrinkled skin;The old age, decrepitude, broken teeth, grey hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. The ageing of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties—

ayaṁ vuccatāvuso: ‘jarā’. the dwindling away of the lifespan, the decay of the sense faculties: this venerable friends, is called old age.This is called old age. this is called ageing.

Katamañcāvuso, maraṇaṁ? Now what, venerable friends, is death?And what is death? “And what, friends, is death?

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, For the various beings in the various classes of beings there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time;The passing away, passing on, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of aggregates, laying down of the body—

idaṁ vuccatāvuso: ‘maraṇaṁ’. the break up of the constituent groups (of mind and body), the throwing off of the body, this, venerable friends, is called death.This is called death. this is called death.

Katamo cāvuso, soko? Now what, venerable friends, is grief?And what is sorrow? “And what, friends, is sorrow?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, For he who has, venerable friends, some sort of misfortune or other, who is touched by some sort of pain or another,The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, of one who has encountered some misfortune or is affected by some painful state—

ayaṁ vuccatāvuso: ‘soko’. there is grief, grieving, the state of grieving, inner grief, great inner grief: this, venerable friends, is called grief.This is called sorrow. this is called sorrow.

Katamo cāvuso, paridevo? Now what, venerable friends, is lamenation?And what is lamentation? “And what, friends, is lamentation?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, For he who has, venerable friends, some sort of misfortune or other, who is touched by some sort of pain or another,The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. The wail and lament, wailing and lamenting, bewailing and lamentation, of one who has encountered some misfortune or is affected by some painful state—

ayaṁ vuccatāvuso: ‘paridevo’. there are laments, great laments, lamenting, great lamenting, the state of lamenting, great lamentation: this, venerable friends, is called lamentation.This is called lamentation. this is called lamentation.

Katamañcāvuso, dukkhaṁ? Now what, venerable friends, is pain?And what is pain? “And what, friends, is pain?

Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, That, venerable friends, which is bodily pain, bodily disagreeableness, pain born of contact with the body, disagreeable feeling:Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. Bodily pain, bodily discomfort, painful, uncomfortable feeling born of bodily contact—

idaṁ vuccatāvuso: ‘dukkhaṁ’. this, venerable friends, is called pain.This is called pain. this is called pain.

Katamañcāvuso, domanassaṁ? Now what, venerable friends, is sorrow?And what is sadness? “And what, friends, is grief?

Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, That, venerable friends, which is mental pain, mental disagreeableness, pain born of contact with the mind, disagreeable feeling:Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. Mental pain, mental discomfort, painful, uncomfortable feeling born of mental contact—

idaṁ vuccatāvuso: ‘domanassaṁ’. this, venerable friends, is called sorrow.This is called sadness. this is called grief.

Katamo cāvuso, upāyāso? Now what, venerable friends, is despair?And what is distress? “And what, friends, is despair?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, For he who has, venerable friends, some sort of misfortune or other, who is touched by some sort of pain or another,The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. The trouble and despair, the tribulation and desperation, of one who has encountered some misfortune or is affected by some painful state—

ayaṁ vuccatāvuso: ‘upāyāso’. there is desponding, despairing, despondency, despair: this, venerable friends, is called despair.This is called distress. this is called despair.

Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ? Now what, venerable friends, is the suffering from not obtaining what one longs for?And what is ‘not getting what you wish for is suffering’? “And what, friends, is ‘not to obtain what one wants is suffering’?

Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: To those beings subject to birth, venerable friends, this longing arises:In sentient beings who are liable to be reborn, such a wish arises: To beings subject to birth there comes the wish:

‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti. “Oh, might we not be subject to birth, and may birth surely not come to us!”‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ ‘Oh, that we were not subject to birth! That birth would not come to us!’

Na kho panetaṁ icchāya pattabbaṁ. But that cannot be attained merely by longing for it:But you can’t get that by wishing. But this is not to be obtained by wishing,

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. this is the suffering from not obtaining what one longs for.This is: ‘not getting what you wish for is suffering’. and not to obtain what one wants is suffering.

Jarādhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjati:To those beings subject to old age, venerable friends, this longing arises:

“Aho vata mayaṁ na jarādhammā assāma,“Oh, might we not be subject to old age,

na ca vata no jarā āgaccheyyā!” timay old age surely not come to us!”

Na kho panetaṁ icchāya pattabbaṁ:But that cannot be attained merely by longing for it:

idaṁ pi yam-picchaṁ na labhati tam-pi dukkhaṁ.this is the suffering from not obtaining what one longs for.

Vyādhidhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjati:To those beings subject to sickness, venerable friends, this longing arises:

“Aho vata mayaṁ na vyādhidhammā assāma,“Oh, might we not be subject to sickness,

na ca vata no vyādhi āgaccheyyā!” timay old age surely not come to us!”

Na kho panetaṁ icchāya pattabbaṁ:But that cannot be attained merely by longing for it:

idaṁ pi yam-picchaṁ na labhati tam-pi dukkhaṁ.this is the suffering from not obtaining what one longs for.

Maraṇadhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjati:To those beings subject to death, venerable friends, this longing arises:

“Aho vata mayaṁ na maraṇadhammā assāma,“Oh, might we not be subject to death,

na ca vata no maraṇaṁ āgaccheyyā!” timay death surely not come to us!”

Na kho panetaṁ icchāya pattabbaṁ:But that cannot be attained merely by longing for it:

idaṁ pi yam-picchaṁ na labhati tam-pi dukkhaṁ.this is the suffering from not obtaining what one longs for.

sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: To those beings subject to grief, lamentation, pain, sorrow, and despair, venerable friends, this longing arises:experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: subject to sorrow, lamentation, pain, grief, and despair, there comes the wish:

‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. ° “Oh, might we not be subject to grief, lamentation, pain, sorrow, and despair, may grief, lamentation, pain, sorrow, and despair surely not come to us!”‘Oh, if only we were not liable to experience sorrow, lamentation, pain, sadness, and distress! If only sorrow, lamentation, pain, sadness, and distress would not come to us!’ ‘Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair! That sorrow, lamentation, pain, grief, and despair would not come to us!’

Na kho panetaṁ icchāya pattabbaṁ. But that cannot be attained merely by longing for it:But you can’t get that by wishing. But this is not to be obtained by wishing,

Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā? Now what, venerable friends, in brief, are the constituent groups (of mind and body) that provide fuel for attachment that are suffering?And what is ‘in brief, the five grasping aggregates are suffering’? “And what, friends, are the five aggregates affected by clinging that, in short, are suffering?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. They are as follows: the form constituent group that is attached to the feelings constituent group that is attached to the perceptions constituent group that is attached to the (mental) processes constituent group that is attached to the consciousness constituent group that is attached to.They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging.

Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’. These, venerable friends, in brief, are called the constituent groups (of mind and body) that provide fuel for attachment and that are suffering.This is called ‘in brief, the five grasping aggregates are suffering’. These are the five aggregates affected by clinging that, in short, are suffering.

Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’. This, venerable friends, is called the noble truth of suffering.This is called the noble truth of suffering. This is called the noble truth of suffering.

The Second Noble Truth

Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ? Now what, venerable friends, is the noble truth of the arising of suffering?And what is the noble truth of the origin of suffering? “And what, friends, is the noble truth of the origin of suffering?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—It is that craving which leads to continuation in existence, which is connected with enjoyment and passion, greatly enjoying this and that, as follows:It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is,

kāmataṇhā bhavataṇhā vibhavataṇhā, craving for sense pleasures craving for continuation craving for discontinuation.craving for sensual pleasures, craving for continued existence, and craving for nonexistence. craving for sensual pleasures, craving for being, and craving for non-being.

idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’. This, venerable friends, is called the noble truth of the arising of suffering.This is called the noble truth of the origin of suffering. This is called the noble truth of the origin of suffering.

The Third Noble Truth

Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ? Now what, venerable friends, is the noble truth of the cessation of suffering?And what is the noble truth of the cessation of suffering? “And what, friends, is the noble truth of the cessation of suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, It is the complete fading away and cessation without remainder of that craving - liberation, letting go, release, and non-adherence.It’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. It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving.

idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’. This, venerable friends, is called the noble truth of the cessation of suffering.This is called the noble truth of the cessation of suffering. This is called the noble truth of the cessation of suffering.

The Fourth Noble Truth and its Analysis

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Now what, venerable friends, is the noble truth of the practice leading to the end of suffering?And what is the noble truth of the practice that leads to the cessation of suffering? “And what, friends, is the noble truth of the way leading to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is this noble path with eight factors, as follows:It is simply this noble eightfold path, that is: It is just this Noble Eightfold Path; that is,

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. right view right thought right speech right action right livelihood right endeavour right mindfulness right concentration.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Katamā cāvuso, sammādiṭṭhi? Now what, venerable friends, is right view?And what is right view? “And what, friends, is right view?

Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, That, venerable friends, which is knowledge about suffering knowledge about the arising of suffering knowledge about the cessation of suffering knowledge about the practice going to the cessation of suffering.Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering—

ayaṁ vuccatāvuso: ‘sammādiṭṭhi’. This, venerable friends, is called right view.This is called right view. this is called right view.

Katamo cāvuso, sammāsaṅkappo? Now what, venerable friends, is right thought?And what is right purpose? “And what, friends, is right intention?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo, The thought of renunciation the thought of good will the thought of non-violence.Purposes of renunciation, good will, and harmlessness. Intention of renunciation, intention of non-ill will, and intention of non-cruelty—

ayaṁ vuccatāvuso: ‘sammāsaṅkappo’. This, venerable friends, is called right thought.This is called right purpose. this is called right intention.

Katamā cāvuso, sammāvācā? Now what, venerable friends, is right speech?And what is right speech? “And what, friends, is right speech?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, Refraining from false speech refraining from malicious speech refraining from rough speech refraining from frivolous talk.Refraining from lying, backbiting, harsh speech, and talking nonsense. Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, and abstaining from idle chatter—

ayaṁ vuccatāvuso: ‘sammāvācā’. This, venerable friends, is called right speech.This is called right speech. this is called right speech.

Katamo cāvuso, sammākammanto? Now what, venerable friends, is right action?And what is right action? “And what, friends, is right action?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, Refraining from killing living creatures refraining from taking what has not been given refraining from sexual misconduct.Refraining from killing living creatures, stealing, and sexual misconduct. Abstaining from killing living beings, abstaining from taking what is not given, and abstaining from misconduct in sensual pleasures—

ayaṁ vuccatāvuso: ‘sammākammanto’. This, venerable friends, is called right action.This is called right action. this is called right action.

Katamo cāvuso, sammāājīvo? Now what, venerable friends, is right livelihood?And what is right livelihood? “And what, friends, is right livelihood?

Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti, Here, venerable friends, a noble disciple, having given up wrong ways of livelihood, earns his living by a right way of livelihood.It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood—

ayaṁ vuccatāvuso: ‘sammāājīvo’. This, venerable friends, is called right livelihood.This is called right livelihood. this is called right livelihood.

Katamo cāvuso, sammāvāyāmo? Now what, venerable friends, is right endeavour?And what is right effort? “And what, friends, is right effort?

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ° Here, venerable friends, a monk generates desire for the non-arising of bad and unwholesome things that have not yet arisen, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives.

uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ° He generates desire to give up bad and unwholesome things that have already arisen, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. He awakens zeal for the abandoning of arisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives.

anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, He generates desire for the arising of wholesome things that have not yet arisen, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. He awakens zeal for the arising of unarisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives.

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ° He generates desire for the endurance of wholesome things that have arisen, their non-forgetting, multiplicaton, extension, development, and fulfilment, (in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfilment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives.

ayaṁ vuccatāvuso: ‘sammāvāyāmo’. This, venerable friends, is called right endeavour.This is called right effort. This is called right effort.

Katamā cāvuso, sammāsati? Now what, venerable friends, is right mindfulness?And what is right mindfulness? “And what, friends, is right mindfulness?

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Here, venerable friends, a monk dwells contemplating (the nature of) the body in the body, ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

Vedanāsu vedanānupassī viharati,He dwells contemplating (the nature of) feelings in feelings,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.

Citte cittānupassī viharati,He dwells contemplating (the nature of) the mind in the mind,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, He dwells contemplating (the nature of) things in (various) things ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world.

ayaṁ vuccatāvuso: ‘sammāsati’. This, venerable friends, is called right mindfulness.This is called right mindfulness. This is called right mindfulness.

Katamo cāvuso, sammāsamādhi? Now what, venerable friends, is right concentration?And what is right immersion? “And what, friends, is right concentration?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, Here, venerable friends, a monk, quite secluded from sense desires, secluded from unwholesome things, having thinking, reflection, and the happiness and rapture born of seclusion, dwells having attained the first absorption.It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, With the ending of thinking, and reflection, with internal clarity, and one-pointedness of mind, being without thinking, without reflection, having the happiness and rapture born of concentration, he dwells having attained the second absorption.As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration.

Pītiyā ca virāgā upekkhako ca viharati,With the fading away of rapture he dwells equanimous,

sato ca sampajāno, sukhaṁ ca kāyena paṭisaṁvedeti,mindful, clearly knowing, experiencing happiness through the body,

yan-taṁ Ariyā ācikkhanti: “Upekkhako satimā sukhavihārī” ti,about which the Noble Ones declare: “He lives pleasantly, mindful, and equanimous,”

tatiyaṁ jhānaṁ upasampajja viharati.(thus) he dwells having attained the third absorption.

catutthaṁ jhānaṁ upasampajja viharati, he dwells having attained the fourth absorption.With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

ayaṁ vuccatāvuso: ‘sammāsamādhi’. This, venerable friends, is called right concentration.This is called right immersion. This is called right concentration.

Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’. This, venerable friends, is called the noble truth of the practice going to the cessation of suffering.This is called the noble truth of the practice that leads to the cessation of suffering. “This is called the noble truth of the way leading to the cessation of suffering.

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—The Realised One, friends, the Worthy One, the Perfect Sambuddha, while near Bārāṇasī, in the Deer Park at Isipatana, has set rolling the unsurpassed Dhamma Wheel, and it cannot be rolled back by an ascetic or by a brahmin or by a god or by a demon or by a deity or by anyone in the world.Near Varanasi, in the deer park at Isipatana, the Realized One, the perfected one, the fully awakened Buddha rolled forth the supreme Wheel of Dhamma. And that wheel cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world. “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world—that is,

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti. ° That is to say, the explanation, revealing, making known, setting forth, opening up, analysing, and making plain, of these four noble truths.”It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.” the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.”

Idamavoca āyasmā sāriputto. Venerable Sāriputta said this,That is what Venerable Sāriputta said. That is what the venerable Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. and those monks were uplifted and greatly rejoiced in venerable Sāriputta’s words.Satisfied, the mendicants approved what Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.

Niṭṭhitāni Atirekāni SattasuttāniThe Seven Extra Discourses are Finished

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