Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.that on one occasion the Blessed One was staying near Bārāṇasī in the Deer Park at Isipatana. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“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—“Monks, near Bārāṇasī, in the Deer Park at Isipatana, the Tathāgata—worthy & rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā or anyone at all in the cosmos: catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.in other words, the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the four noble truths. Katamesaṁ catunnaṁ?Of which 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 declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the noble truth of stress. The declaration, teaching, description, setting forth, revelation, explanation, and making-plain of the noble truth of the origination of stress… the noble truth of the cessation of stress… the noble truth of the path of practice leading to the cessation of stress.

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—Near Bārāṇasī, in the Deer Park at Isipatana, the Tathāgata—worthy & rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā or anyone at all in the cosmos: imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.in other words, the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of these four noble truths.

Sevatha, bhikkhave, sāriputtamoggallāne;“Monks, associate with Sāriputta & Moggallāna. bhajatha, bhikkhave, sāriputtamoggallāne.Consort with Sāriputta & Moggallāna. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.Sāriputta & Moggallāna are wise & sympathetic toward the monks who are their companions in the holy life. Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto;
janetā → janetti (bj); janettī (pts1ed)Like the mother giving birth: That’s Sāriputta. seyyathāpi jātassa āpādetā, evaṁ moggallāno.Like the nurse raising a child after it’s born: That’s Moggallāna. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.Sāriputta trains (others) to the fruit of stream-entry; Moggallāna, to the highest goal. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.Sāriputta is capable of declaring, teaching, describing, setting forth, revealing, explaining, and making plain the four noble truths in detail.”

Idamavoca bhagavā.That is what the Blessed One said. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.Having said it, he—the One Well-Gone—rose from his seat and entered his dwelling.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:Then Ven. Sāriputta, not long after the Blessed One had left, addressed the monks, “āvuso bhikkhave”ti.“Friends!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.“Yes, friend,” the monks responded to him. Āyasmā sāriputto etadavoca:Ven. Sāriputta said,

“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—“Friends, near Bārāṇasī, in the Deer Park at Isipatana, the Tathāgata—worthy & rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā or anyone at all in the cosmos: catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.in other words, the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the four noble truths. Katamesaṁ catunnaṁ?Of which 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 declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of the noble truth of stress… the noble truth of the origination of stress… the noble truth of the cessation of stress… the noble truth of the path of practice leading to the cessation of stress. Near Bārāṇasī, in the Deer Park at Isipatana, the Tathāgata—the worthy & rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā or anyone at all in the cosmos: in other words, the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of these four noble truths.

Katamañcāvuso, dukkhaṁ ariyasaccaṁ?“Now what, friends, is the noble truth of stress? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what is wanted is stressful.2 In short, the five clinging-aggregates are stressful.

Katamā cāvuso, jāti?“And what is birth? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of (sense) spheres of the various beings in this or that group of beings, ayaṁ vuccatāvuso: ‘jāti’.that is called birth.

Katamā cāvuso, jarā?“And what is aging? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,Whatever aging, decrepitude, brokenness, graying, wrinkling, decline of life-force, weakening of the faculties of the various beings in this or that group of beings, ayaṁ vuccatāvuso: ‘jarā’.that is called aging.

Katamañcāvuso, maraṇaṁ?“And what is death? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break-up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, idaṁ vuccatāvuso: ‘maraṇaṁ’.that is called death.

Katamo cāvuso, soko?“And what is sorrow? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,Whatever sorrow, sorrowing, sadness, inward sorrow, inward sadness of anyone suffering from misfortune, touched by a painful thing, ayaṁ vuccatāvuso: ‘soko’.that is called sorrow.

Katamo cāvuso, paridevo?“And what is lamentation? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,Whatever crying, grieving, lamenting, weeping, wailing, lamentation of anyone suffering from misfortune, touched by a painful thing, ayaṁ vuccatāvuso: ‘paridevo’.that is called lamentation.

Katamañcāvuso, dukkhaṁ?“And what is pain? Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,Whatever is experienced as bodily pain, bodily discomfort, pain or discomfort born of bodily contact, idaṁ vuccatāvuso: ‘dukkhaṁ’.that is called pain.

Katamañcāvuso, domanassaṁ?“And what is distress? Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,Whatever is experienced as mental pain, mental discomfort, pain or discomfort born of mental contact, idaṁ vuccatāvuso: ‘domanassaṁ’.that is called distress.

Katamo cāvuso, upāyāso?“And what is despair? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,Whatever despair, despondency, desperation of anyone suffering from misfortune, touched by a painful thing, ayaṁ vuccatāvuso: ‘upāyāso’.that is called despair.

Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?“And what is the stress of not getting what is wanted? Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:In beings subject to birth, the wish arises, ‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.‘O, may we not be subject to birth, and may birth not come to us.’ Na kho panetaṁ icchāya pattabbaṁ.But this is not to be achieved by wishing. Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.This is the stress of not getting what is wanted. Jarādhammānaṁ, āvuso, sattānaṁ …pe…In beings subject to aging… byādhidhammānaṁ, āvuso, sattānaṁ …illness… maraṇadhammānaṁ, āvuso, sattānaṁ …death… sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:sorrow, lamentation, pain, distress, & despair, the wish arises, ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.‘O, may we not be subject to sorrow, lamentation, pain, distress, & despair, and may sorrow, lamentation, pain, distress, & despair not come to us.’ Na kho panetaṁ icchāya pattabbaṁ.But this is not to be achieved by wishing. Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.This is the stress of not getting what is wanted.

Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?“And what are the five clinging-aggregates that, in short, are stressful? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.The form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate: Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.These are called the five clinging-aggregates that, in short, are stressful. Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.“This, friends, is called the noble truth of stress.

Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?“And what, friends, is the noble truth of the origination of stress? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
ponobbhavikā → ponobhavikā (bj, pts1ed)The craving that makes for further becoming—accompanied by passion & delight, relishing now here & now there—i.e., kāmataṇhā bhavataṇhā vibhavataṇhā,craving for sensuality, craving for becoming, craving for non-becoming. idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.“This is called the noble truth of the origination of stress.

Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?
dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)“And what, friends, is the noble truth of the cessation of stress? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.“This is called the noble truth of the cessation of stress.

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?“And what, friends, is the noble truth of the path of practice leading to the cessation of stress? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—Just this very noble eightfold path: sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamā cāvuso, sammādiṭṭhi?“And what is right view? Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ,Knowledge in terms of stress, knowledge in terms of the origination of stress, knowledge in terms of the cessation of stress, knowledge in terms of the way of practice leading to the cessation of stress: ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.This is called right view.

Katamo cāvuso, sammāsaṅkappo?“And what is right resolve? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo,The resolve for renunciation, for freedom from ill will, for harmlessness: ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.This is called right resolve.

Katamā cāvuso, sammāvācā?“And what is right speech? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,Abstaining from lying, from divisive speech, from abusive speech, & from idle chatter: ayaṁ vuccatāvuso: ‘sammāvācā’.This is called right speech.

Katamo cāvuso, sammākammanto?“And what is right action? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,Abstaining from taking life, from stealing, & from sexual misconduct: ayaṁ vuccatāvuso: ‘sammākammanto’.This is called right action.

Katamo cāvuso, sammāājīvo?“And what is right livelihood? Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood: ayaṁ vuccatāvuso: ‘sammāājīvo’.This is called right livelihood.

Katamo cāvuso, sammāvāyāmo?“And what is right effort? Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,There is the case where a monk generates desire, endeavors, arouses persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen… uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,for the sake of the abandoning of evil, unskillful qualities that have arisen… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,for the sake of the arising of skillful qualities that have not yet arisen… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,(and) for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen: ayaṁ vuccatāvuso: ‘sammāvāyāmo’.This is called right effort.

Katamā cāvuso, sammāsati?“And what is right mindfulness? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.There is the case where a monk remains focused on the body in & of itself—ardent, alert, & mindful—putting aside greed & distress with reference to the world. Vedanāsu vedanānupassī viharati …pe…He remains focused on feelings in & of themselves… citte cittānupassī viharati …the mind in & of itself… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,mental qualities in & of themselves—ardent, alert, & mindful—putting aside greed & distress with reference to the world. ayaṁ vuccatāvuso: ‘sammāsati’.This is called right mindfulness.

Katamo cāvuso, sammāsamādhi?“And what is right concentration? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation. vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…With the fading of rapture he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ catutthaṁ jhānaṁ upasampajja viharati,With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. ayaṁ vuccatāvuso: ‘sammāsamādhi’.This is called right concentration. Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.“This is called the noble truth of the path of practice leading to the cessation of stress.

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—“Friends, near Bārāṇasī, in the Deer Park at Isipatana, the Tathāgata—the worthy & rightly self-awakened—set in motion the unexcelled Wheel of Dhamma that cannot be stopped by contemplative or brahman, deva, Māra, or Brahmā or anyone at all in the cosmos: imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.in other words, the declaration, teaching, description, setting-forth, revelation, explanation, and making-plain of these four noble truths.”

Idamavoca āyasmā sāriputto.That is what Ven. Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.Gratified, the monks delighted in Ven. Sāriputta’s words.

Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.The Eleventh Saccavibhaṅga Sutta Finished.