21. Saccavibhaṅga Suttaṁ:
Discourse on the Analysis of the Noble Truths

Evaṁ me sutaṁ. Ekaṁ samayaṁ Bhagavā Bārāṇasīyaṁ viharati Isipatane Migadāye. Tatra kho Bhagavā bhikkhū āmantesi bhikkhavo’ti. Bhadanteti te bhikkhū Bhagavato paccassosuṁ. Bhagavā etada’voca.

Thus have I heard: On one occasion the Blessed One was living in the Deer Park at Isipatana near Bārāṇasi. Then the Blessed One addressed the monks saying, “Monks.” “Oh Bhante,” those monks replied to the Blessed One. Thereupon the Blessed One taught this:

Tathāgatena bhikkhave Arahatā Sammā Sambuddhena Bārāṇasiyaṁ Isipatane Migadāye annuttaraṁ Dhammacakkaṁ pavattitaṁ appativattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmuṇā vā kenaci vā lokasmiṁ. Yadidaṁ catunnaṁ ariyasaccānaṁ ācikkhaṇā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Monks, in the Deer Park at Isipatana near Bārāṇasi, the Tathāgata, the Arahant, the fully enlightened Buddha set in motion the matchless Wheel of Dhamma which cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

Katamesaṁ catunnaṁ? Dukkhassa Ariyasaccassa ācikkhaṇā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Dukkha Samudayassa Ariyasaccassa ācikkhaṇā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Dukkha Nirodhassa Ariyasaccassa ācikkhaṇā desanā paññapanā paṭṭhapanā vivaraṇa vibhajanā uttānīkammaṁ. Dukkha Nirodhagāminī Paṭipadā Ariyasaccassa ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Of what Four Noble Truths? It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Origin of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Cessation of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Way Leading to the Cessation of Suffering.

Tathāgatena bhikkhave Arahatā Sammā Sambuddhena Bārāṇasiyaṁ Isipatane Migadāye anuttaraṁ Dhammacakkaṁ pavattitaṁ appativattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmuṇā vā kenaci vā lokasmiṁ. Yadidaṁ imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānikammaṁ.

Monks, the matchless Wheel of Dhamma set in motion by the Tathāgata, the Arahant, the fully enlightened Buddha, in the Deer Park at Isipatana near Bārāṇasi, cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

Sevetha bhikkhave, Sāriputta Moggallāne, bhajatha bhikkhave, Sāriputta Moggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ. Seyyathā’pi bhikkhave, janetti evaṁ Sāriputto, seyyathā’pi jātassa āpādetā evaṁ Moggallāno. Sāriputto bhikkhave sotāpattiphale vineti, Moggallāno uttamatthe vineti.

Monks, cultivate the friendships of Sāriputta and Moggallāna; associate with Sāriputta and Moggallāna. They are wise and helpful to their companions in the holy life. Monks, Sāriputta is like a mother, Moggallāna like a nurse. Monks, Sāriputta trains others for the fruit of stream-entry, Moggallāna for the higher attainments.

Sāriputto, bhikkhave pahoti Cattāri Ariyasaccāni vitthārena ācikkhituṁ, desetuṁ, paññapetuṁ, paṭṭhapetuṁ, vivarituṁ vibhajituṁ uttanīkātuṁ’ti.

Monks, Sāriputta is very skilled in the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

Idama’voca Bhagavā. Idaṁ vatvā Sugato uṭṭhāyāsanā vihāraṁ pāvisi. Tatra kho āyasmā Sāriputto acirapakkantassa Bhagavato bhikkhū āmantesi. Āvuso bhikkhavo’ti. Avuso’ti kho te bhikkhū āyasmato Sāriputtassa paccassosuṁ.

So said the Blessed One. Having said this, the Sublime One rose from his seat and went into his dwelling. Then, soon after the Blessed One had gone, the Venerable Sāriputta addressed the monks saying, “Venerable friends.” “Venerable friend,” replied those monks to the Venerable Sāriputta.

Āyasmā Sāriputto etada’voca. Tathāgatena āvuso Arahatā Sammā Sambuddhena Bārāṇasiyaṁ Isipatane Migadāye anuttaraṁ Dhammacakkaṁ pavattitaṁ appativattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmuṇā vā kenaci vā lokasmiṁ. Yadidaṁ Catunnaṁ Ariyasaccānaṁ ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Then the Venerable Sāriputta taught this discourse: “Friends, in the Deer Park at Isipatana near Bārāṇasi, the Tathāgata, the Arahant, the fully enlightened Buddha, set in motion the matchless Wheel of Dhamma which cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

Katamesaṁ catunnaṁ? Dukkhassa Ariyasaccassa ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Dukkha Samudayassa Ariyasaccassa ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Dukkha Nirodhassa Ariyasaccassa ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Dukkha Nirodhagāminī Paṭipadā Ariyasaccassa ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

Of what Four Noble Truths? It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Origin of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Cessation of Suffering. It was the proclamation, teaching, laying down, establishing, revealing, analyzing, and clarifying of the Noble Truth of the Way Leading to the Cessation of Suffering.

Katamañcā’vuso Dukkhaṁ Ariyasaccaṁ? Jāti’pi dukkhā jarā’pi dukkhā vyādhi’pi dukkho maraṇam’pi dukkhaṁ sokaparidevadukkhadomanassupāyāsā’pi dukkhā. Yampicchaṁ na labhati tampi dukkhaṁ. Saṅkhittena pañcūpādānakkhandhā dukkhā.

And what, friends, is the Noble Truth of Suffering? Birth is suffering, ageing is suffering, sickness is suffering, death is suffering; grief, lamentation, bodily pain, mental pain, and despair are suffering; not getting what one desires, that too, is suffering. In brief, the Five Aggregates of Clinging are suffering.

Katamāc’āvuso jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho. Ayaṁ vuccat’āvuso jāti.

And what, friends, is birth? It is the birth of beings in the various orders of beings; their coming to birth, descending into a womb, generation of a specific birth, the appearance of the aggregates, and obtaining the sense bases. This, friends, is called birth.

Katamāc’āvuso jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ phāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko. Ayaṁ vuccat’āvuso jarā.

And what, friends, is ageing? It is the ageing of beings in the various orders of beings; their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of lifespan, and weakness of faculties. This, friends, is called ageing.

Katamañc’āvuso maraṇaṁ? Yāṁ tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccumaraṇaṁ kālakiriyā khandhānaṁ bhedo kalebarassa nikkhepo jīvitindriyassupacchedo. Idaṁ vuccat’āvuso maraṇaṁ.

And what, friends, is death? It is the passing of beings from the various orders of beings; their passing away, dissolution, disappearance, dying, completion of time, breaking up of the aggregates, and laying down of the body. This, friends, is called death.

Katamoc’āvuso soko? Yo kho āvuso, aññatar’aññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko. Ayaṁ vuccat’āvuso soko.

And what, friends, is sorrow? Friends, it is sorrow, sorrowing, sorrowfulness; inward sorrow, and inward intense sorrow by one who has encountered some misfortune or is affected by some painful state. This, friends, is called sorrow.

Katamoc’āvuso paridevo? Yo kho āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ. Ayaṁ vuccat’āvuso paridevo.

And what, friends, is lamentation? Friends, it is wail and lament, wailing and lamenting; wail and lamentation of one who has encountered some misfortune or is affected by some painful state. This, friends, is called lamentation.

Katamañc’āvuso dukkhaṁ? Yaṁ kho āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ, asātaṁ vedayitaṁ. Idaṁ vuccat’āvuso dukkhaṁ.

And what, friends, is pain? Friends, it is bodily pain, bodily discomfort, and painful, unpleasant feeling born of bodily contact. This, friends, is called pain.

Katamañc’āvuso, domanassaṁ? Yaṁ kho āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁvedayitaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ. Idaṁ vuccat’āvuso domanassaṁ.

And what, friends, is grief? Friends, it is mental pain, mental discomfort, and painful, uncomfortable feeling born of mental contact. This, friends, is called grief.

Katamoc’āvuso upāyāso? Yo kho āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ. Ayaṁ vuccat’āvuso upāyāso.

And what, friends, is despair? Friends, it is trouble and despair; the tribulation and desperation of one who has encountered some misfortune or is affected by some painful state. This, friends, is called despair.

Katamañc’āvuso yampicchaṁ na labhati tampi dukkhaṁ?

And what, friends, is the suffering of not getting what one wishes?

Jātidhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjati. Aho vata mayaṁ na jātidhammā assāma. Na ca vata no jāti āgaccheyyāti. Na kho panetaṁ icchāya pattabbaṁ. Idampi yampicchaṁ na labhati tam’pi dukkhaṁ.

Friends, to beings subject to birth, there comes the wish: “Oh, might we not be subject to birth! Oh, might birth not come to us!” But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

Jarādhammānaṁ āvuso sattānaṁ evam icchā uppajjāti. Aho vata mayaṁ na jarā dhammā assāma. Na ca vata no jarā āgaccheyyāti. Na kho panetaṁ icchāya pattabbaṁ. Idampi yampicchaṁ na labhati tampi dukkhaṁ.

Friends, to beings subject to ageing there comes the wish: “Oh, might we not be subject to ageing! Oh, might ageing not come to us!” But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

Vyādhidhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjati. Aho vata mayaṁ na vyādhidhammā assāma. Na ca vata no vyādhi āgacheyyāti. Na kho panetaṁ icchāya pattabbaṁ. Idampi yampicchaṁ na labhati tampi dukkhaṁ.

Friends, to beings subject to sickness there comes the wish: “Oh, might we not be subject to sickness! Oh, might sickness not come to us!” But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

Maraṇadhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjati. Aho vata mayaṁ, na maraṇadhammā assāma. Na ca vata no maraṇaṁ āgaccheyyāti. Na kho panetaṁ icchāya pattabbaṁ. Idampi yampicchaṁ na labhati tampi dukkhaṁ.

Friends, to beings subject to death there comes the wish: “Oh, might we not be subject to death! Oh, might death not to come to us!” But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

Soka parideva dukkha domanassupāyāsa dhammānaṁ āvuso sattānaṁ evaṁ icchā uppajjāti. Aho vata mayaṁ na soka parideva dukkha domanassupāyāsa dhammā assāma. Na ca vata no soka parideva dukkha domanassupāyāsā āgaccheyyunti. Na kho panetaṁ icchāya pattabbaṁ. Idampi yampicchaṁ na labhati tampi dukkhaṁ.

Friends, to beings subject to sorrow, pain, lamentation, grief and despair, there comes the wish: “Oh, might we not be subject to sorrow, pain, lamentation, grief and despair! Oh, might sorrow, pain, lamentation, grief and despair not come to us!” But this is not to be obtained by mere wishing. Therefore, not getting what one desires is suffering.

Katamec’āvuso saṅkhittena pañcūpādānakkhandhā dukkhā? Seyyathīdaṁ: rūpūpādānakkhando vedanūpādānakkhandho saññūpādānakkhandho saṅkhārūpādānakkhandho viññāṇūpādānakkhandho. Ime vuccant’āvuso saṅkhittena pancūpādānakkhandhā dukkhā? Idaṁ vuccat’āvuso Dukkhaṁ Ariyasaccaṁ.

And what, friends, are the Five Aggregates of Clinging that, in brief, are suffering? They are: the material form aggregate of clinging, the feeling aggregate of clinging, the perception aggregate of clinging, the formations aggregate of clinging, and the consciousness aggregate of clinging. Friends, these are the five aggregates of clinging that, in brief, are suffering. This friends, is called the Noble Truth of Suffering.

Katamañc’āvuso Dukkha Samudayaṁ Ariyasaccaṁ? Yā yaṁ taṇhā ponobhavikā nandirāga sahagatā tatratatrābhinandinī. Seyyathīdaṁ: kāmataṇhā bhavataṇhā vibhavataṇhā. Idaṁ vuccat’āvuso Dukkha Samudayaṁ Ariyasaccaṁ.

And what, friends, is the Noble Truth of the Origin of Suffering? It is this craving which produces re-existence, accompanied by passionate lust, and finding delight now here, and now there; namely, craving for sense-pleasures, craving for existence and craving for non-existence. Friends, this is called the Noble Truth of the Origin of Suffering.

Katamañc’āvuso Dukkha Nirodhaṁ Ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāga nirodho cāgo paṭinissaggo mutti anālayo. Idaṁ vuccat’āvuso Dukkha Nirodhaṁ Ariyasaccaṁ.

And what, friends, is the Noble Truth of the Cessation of Suffering? It is the complete cessation of that very craving; giving it up, relinquishing it, liberating oneself from it, and detaching oneself from it. Friends, this is called the Noble Truth of the Cessation of Suffering.

Katamañc’āvuso Dukkha Nirodhagāminīpaṭipadā Ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo. Seyyathīdaṁ: sammā diṭṭhi sammā saṅkappo sammā vācā sammā kammanto sammā ājīvo sammā vāyāmo sammā sati sammā samādhi.

And what, friends, is the Noble Truth of the Way leading to the Cessation of Suffering? It is just this Noble Eightfold Path that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

Katamāc’āvuso sammā diṭṭhi? Yaṁ kho āvuso Dukkhe ñāṇaṁ Dukkha Samudaye ñāṇaṁ Dukkha Nirodhe ñāṇaṁ Dukkha Nirodhagāminiyā Paṭipadāya ñāṇaṁ. Ayaṁ vuccat’āvuso sammā diṭṭhi.

And what, friends, is right view? It is the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the way leading to the cessation of suffering. This, friends, is called right view.

Katamoc’āvuso sammā saṅkappo? Nekkhamma-saṅkappo avyāpāda-saṅkappo avihiṁsā-saṅkappo. Ayaṁ vuccat’āvuso sammā saṅkappo.

And what, friends, is right intention? It is the intention of renunciation, intention of non-ill will, and intention of non-harming. This, friends, is called right intention.

Katamāc’āvuso sammā vācā? Musāvādā veramaṇī pisunāyavācāya veramaṇī pharusāyavācāya veramaṇī samphappalāpā veramaṇī. Ayaṁ vuccat’āvuso sammā vācā.

And what, friends, is right speech? Refraining from false speech, refraining from divisive speech, refraining from harsh speech, and refraining from idle chatter. This, friends, is called right speech.

Katamoc’āvuso sammā kammanto? Pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesu micchācārā veramaṇī. Ayaṁ vuccat’āvuso sammā kammanto.

And what, friends, is right action? Refraining from killing living beings, refraining from stealing, and refraining from sexual misconduct. This, friends, is called right action.

Katamoc’avuso sammā ājīvo? Idhā’vuso ariyasāvako micchā ājīvaṁ pahāya Sammāājīvena jīvikaṁ kappeti. Ayaṁ vuccat’āvuso sammā ājīvo.

And what, friends, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood. This, friends, is called right livelihood.

Katamoc’āvuso sammā vāyāmo? Idhā’vuso bhikkhū anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

And what, friends, is right effort? Here a monk generates desire for the non-arising of unarisen evil unwholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

He generates desire for the abandoning of arisen evil unwholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

He generates desire for the arising of unarisen wholesome states and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccat’āvuso Sammā vāyāmo.

He generates desire for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard. This friends, is called right effort.

Katamāc’āvuso sammā sati? Idhā’vuso bhikkhū kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Ayaṁvuccat’avuso sammā sati.

And what, friends, is right mindfulness? Here a monk abides contemplating the body in the body ardent, fully aware, and mindful, having put away greed and grief for the world. He abides contemplating feelings in feelings ardent, fully aware, and mindful, having put away greed and grief for the world. He abides contemplating the mind in the mind ardent, fully aware, and mindful, having put away greed and grief for the world. He abides contemplating mind-objects in mind-objects ardent, fully aware, and mindful, having put away greed and grief for the world. This friends, is called right mindfulness.

Katamoc’āvuso sammā samādhi? Idhā’vuso bhikkhū vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamajjhānaṁ upasampajja viharati.

And what, friends, is right concentration? Friends, here, detached from sensual pleasures detached from unwholesome states, a monk 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 dutiyajjhānaṁ upasampajja viharati.

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 sato ca sampajāno sukhaṁ ca kāyena paṭisaṁvedeti. Yantaṁ ariyā ācikkhanti upekkhako satimā sukhavihārī’ti tan tatiyajjhānaṁ upasampajja viharati.

With the fading away of rapture, he abides in equanimity and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which, noble ones announce: “He has a pleasant abiding, who has equanimity and is mindful.”

Sukhassa ca pahānā dukkhassa ca pahānā pubbe’va somanassa domanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhā satipārisuddhiṁ catutthajjhānaṁ upasampajja viharati. Ayaṁ vuccat’āvuso sammā samādhi.

With the abandoning of pleasure and pain, and with the earlier disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness and equanimity. This friends, is called right concentration.

Idaṁ vuccat’āvuso Dukkha Nirodhagāminī Paṭipadā Ariyasaccaṁ.

This friends, is called the Noble Truth of the Way Leading to the Cessation of Suffering.

Tathāgatena āvuso Arahatā Sammā Sambuddhena Bārāṇasiyaṁ Isipatane Migadāye anuttaraṁ Dhammacakkaṁ pavattitaṁ appativattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmuṇā vā kenaci vā lokasmiṁ. Yadidaṁ imesaṁ Catunnaṁ Ariyasaccānaṁ ācikkhanā desanā paññapanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammanti.

“Friends, in the Deer Park at Isipatana near Bārāṇasi, the Tathāgata, the Arahant, the fully enlightened Buddha, set in motion the matchless Wheel of Dhamma which cannot be stopped by any recluse, brāhmin, devā, Māra, or Brahma, or anyone in the world. That is to say, it was the proclamation of the Four Noble Truths, the teaching, laying down, establishing, revealing, analyzing, and clarifying of the Four Noble Truths.

Idamavoc’āyasmā Sāriputto. Attamanā te bhikkhū āyasmato Sāriputtassa bhāsitaṁ abhinandunti.

The Venerable Sāriputta taught this discourse. Those monks rejoiced and delighted in the discourse, taught by the Venerable Sāriputta.

Etena saccena suvatthi hotu!

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