The Analysis of the Truths · Translation: Bhikkhu Sujato, SuttaCentral
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and whatKatamañcāvuso,
sadnessdomanassaṁ?
that whichYaṁ
indeedkho,
friendāvuso,
mentalcetasikaṁ
paindukkhaṁ
mentalcetasikaṁ
displeasureasātaṁ
born from mind contactmanosamphassajaṁ
paindukkhaṁ
unpleasantasātaṁ
feltvedayitaṁ,
thisidaṁ
is calledvuccatāvuso:
sadness‘domanassaṁ’.
And what is sadness? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. This is called sadness.
whichKatamo
and, friend,cāvuso,
distress?upāyāso?
thatYo
indeed,kho,
friend,āvuso,
by variousaññataraññatarena
misfortunebyasanena
to one endowed withsamannāgatassa
by variousaññataraññatarena
by painful statesdukkhadhammena
to one touched byphuṭṭhassa
stressāyāso
distressupāyāso
state of stressāyāsitattaṁ
state of distress,upāyāsitattaṁ,
thisayaṁ
is called, friend:vuccatāvuso:
'distress'.‘upāyāso’.
And what is distress? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. This is called distress.
and which, friends,Katamañcāvuso,
that which you wish foryampicchaṁ
notna
you getlabhati
that tootampi
suffering?dukkhaṁ?
of those liable to be reborn,Jātidhammānaṁ,
friends,āvuso,
of sentient beingssattānaṁ
suchevaṁ
a wishicchā
arises:uppajjati:
oh‘aho
if onlyvata
wemayaṁ
notna
liable to be rebornjātidhammā
may we be;assāma;
notna
andca
if onlyvata
to usno
rebirthjāti
would come.'āgaccheyyā’ti.
ButNa
indeedkho
thatpanetaṁ
by wishingicchāya
is to be obtained.pattabbaṁ.
This too:Idampi:
that which you wish for‘yampicchaṁ
notna
you getlabhati
that tootampi
suffering'.dukkhaṁ’.
of those liable to grow old,Jarādhammānaṁ,
friends,āvuso,
of sentient beingssattānaṁ
……pe…
of those liable to fall ill,byādhidhammānaṁ,
friends,āvuso,
of sentient beingssattānaṁ
……
of those liable to die,maraṇadhammānaṁ,
friends,āvuso,
of sentient beingssattānaṁ
……
of those liable to experience sorrow, lamentation, pain, sadness, and distress,sokaparidevadukkhadomanassupāyāsadhammānaṁ,
friends,āvuso,
of sentient beingssattānaṁ
suchevaṁ
a wishicchā
arises:uppajjati:
oh‘aho
if onlyvata
wemayaṁ
notna
liable to experience sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsadhammā
may we be;assāma;
notna
andca
if onlyvata
to usno
sorrow, lamentation, pain, sadness, and distresssokaparidevadukkhadomanassupāyāsā
would come.'āgaccheyyun’ti.
ButNa
indeedkho
thatpanetaṁ
by wishingicchāya
is to be obtained.pattabbaṁ.
This too:Idampi:
that which you wish for‘yampicchaṁ
notna
you getlabhati
that tootampi
suffering'.dukkhaṁ’.
And what is ‘not getting what you wish for is suffering’? In sentient beings who are liable to be reborn, such a wish arises: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ But you can’t get that by wishing. This is: ‘not getting what you wish for is suffering’. In sentient beings who are liable to grow old … fall ill … die … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: ‘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!’ But you can’t get that by wishing. This is: ‘not getting what you wish for is suffering’.
whichKatame
and, friendscāvuso,
in briefsaṅkhittena
the five grasping aggregatespañcupādānakkhandhā
are suffering?dukkhā?
that is: the form grasping aggregate,Seyyathidaṁ—rūpupādānakkhandho,
the feeling grasping aggregate,vedanupādānakkhandho,
the perception grasping aggregate,saññupādānakkhandho,
the choices grasping aggregate,saṅkhārupādānakkhandho,
the consciousness grasping aggregate.viññāṇupādānakkhandho.
theseIme
are called, friends:vuccantāvuso:
‘in brief‘saṅkhittena
the five grasping aggregatespañcupādānakkhandhā
are suffering’.dukkhā’.
thisIdaṁ
is called, friends:vuccatāvuso:
‘suffering‘dukkhaṁ
the noble truth’.ariyasaccaṁ’.
And what is ‘in brief, the five grasping aggregates are suffering’? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. This is called ‘in brief, the five grasping aggregates are suffering’. This is called the noble truth of suffering.
and what, friendsKatamañcāvuso,
the origin of sufferingdukkhasamudayaṁ
noble truthariyasaccaṁ?
that which isYāyaṁ
cravingtaṇhā
leading to future livesponobbhavikā
mixed up with relishing and greednandīrāgasahagatā
taking pleasure there wherever it alightstatratatrābhinandinī,
that isseyyathidaṁ—
craving for sensual pleasureskāmataṇhā
craving for continued existencebhavataṇhā
craving for nonexistencevibhavataṇhā,
thisidaṁ
is called, friendsvuccatāvuso:
the origin of suffering‘dukkhasamudayaṁ
noble truthariyasaccaṁ’.
And what is the noble truth of the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the noble truth of the origin of suffering.
and whatKatamañcāvuso,
cessation of sufferingdukkhanirodhaṁ
noble truth?ariyasaccaṁ?
whichYo
of that very sametassāyeva
cravingtaṇhāya
fading away and cessation without residueasesavirāganirodho
giving upcāgo
letting gopaṭinissaggo
releasemutti
non-clinginganālayo,
thisidaṁ
is calledvuccatāvuso:
cessation of suffering‘dukkhanirodhaṁ
noble truthariyasaccaṁ’.
And what is the noble truth of the cessation of suffering? 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. This is called the noble truth of the cessation of suffering.
and what, friend,Katamañcāvuso,
leading to the cessation of sufferingdukkhanirodhagāminī
the practicepaṭipadā
noble truth?ariyasaccaṁ?
just thisAyameva
nobleariyo
eightfoldaṭṭhaṅgiko
path,maggo,
that is—seyyathidaṁ—
right view,sammādiṭṭhi,
right purpose,sammāsaṅkappo,
right speech,sammāvācā,
right action,sammākammanto,
right livelihood,sammāājīvo,
right effort,sammāvāyāmo,
right mindfulness,sammāsati,
right immersion.sammāsamādhi.
And what is the noble truth of the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
whatKatamā
and, friendcāvuso,
right viewsammādiṭṭhi?
whichYaṁ
indeedkho,
friendāvuso,
in sufferingdukkhe
knowledgeñāṇaṁ,
in the origin of sufferingdukkhasamudaye
knowledgeñāṇaṁ,
in the cessation of sufferingdukkhanirodhe
knowledgeñāṇaṁ,
leading to the cessation of sufferingdukkhanirodhagāminiyā
practicepaṭipadāya
knowledgeñāṇaṁ,
thisayaṁ
is called, friendvuccatāvuso:
right view‘sammādiṭṭhi’.
And what is right view? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called right view.
whatKatamo
and friendcāvuso,
right purposesammāsaṅkappo?
purpose of renunciationNekkhammasaṅkappo,
purpose of good willabyāpādasaṅkappo,
purpose of harmlessnessavihiṁsāsaṅkappo,
thisayaṁ
is called friendvuccatāvuso:
right purpose‘sammāsaṅkappo’.
And what is right purpose? Purposes of renunciation, good will, and harmlessness. This is called right purpose.
whichKatamā
and, friend,cāvuso,
right speech?sammāvācā?
from false speechMusāvādā
refraining,veramaṇī,
from maliciouspisuṇāya
speechvācāya
refraining,veramaṇī,
from harshpharusāya
speechvācāya
refraining,veramaṇī,
from frivolous chattersamphappalāpā
refraining,veramaṇī,
thisayaṁ
is called, friend:vuccatāvuso:
right speech.‘sammāvācā’.
And what is right speech? Refraining from lying, backbiting, harsh speech, and talking nonsense. This is called right speech.
whichKatamo
and, friendcāvuso,
right actionsammākammanto?
from killing living creaturesPāṇātipātā
refrainingveramaṇī,
from stealingadinnādānā
refrainingveramaṇī,
from sexual misconductkāmesumicchācārā
refrainingveramaṇī,
thisayaṁ
is called, friendvuccatāvuso:
right action‘sammākammanto’.
And what is right action? Refraining from killing living creatures, stealing, and sexual misconduct. This is called right action.
whatKatamo
and, friendcāvuso,
right livelihood?sammāājīvo?
here, friend,Idhāvuso,
a noble discipleariyasāvako
wrong livelihoodmicchāājīvaṁ
having given uppahāya
by right livelihoodsammāājīvena
a livingjīvikaṁ
earnskappeti,
thisayaṁ
is called, friend:vuccatāvuso:
right livelihood.‘sammāājīvo’.
And what is right livelihood? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is called right livelihood.
whichKatamo
and, friend,cāvuso,
right effort?sammāvāyāmo?
here, friend,Idhāvuso,
a mendicantbhikkhu
unarisenanuppannānaṁ
badpāpakānaṁ
unskillfulakusalānaṁ
qualitiesdhammānaṁ
for non-arisinganuppādāya
enthusiasmchandaṁ
generatesjaneti
triesvāyamati
effortvīriyaṁ
makes an effortārabhati
the mindcittaṁ
exertspaggaṇhāti
strives,padahati,
arisenuppannānaṁ
badpāpakānaṁ
unskillfulakusalānaṁ
qualitiesdhammānaṁ
for abandoningpahānāya
enthusiasmchandaṁ
generatesjaneti
triesvāyamati
effortvīriyaṁ
makes an effortārabhati
the mindcittaṁ
exertspaggaṇhāti
strives,padahati,
unarisenanuppannānaṁ
skillfulkusalānaṁ
qualitiesdhammānaṁ
for arisinguppādāya
enthusiasmchandaṁ
generatesjaneti
triesvāyamati
effortvīriyaṁ
makes an effortārabhati
the mindcittaṁ
exertspaggaṇhāti
strives,padahati,
arisenuppannānaṁ
skillfulkusalānaṁ
qualitiesdhammānaṁ
for stabilityṭhitiyā
for non-lossasammosāya
for increasebhiyyobhāvāya
for maturityvepullāya
for developmentbhāvanāya
for fulfillmentpāripūriyā
enthusiasmchandaṁ
generatesjaneti
triesvāyamati
effortvīriyaṁ
makes an effortārabhati
the mindcittaṁ
exertspaggaṇhāti
strives,padahati,
thisayaṁ
is called, friend:vuccatāvuso:
‘right effort’.‘sammāvāyāmo’.
And what is right 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. They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up. They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. 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. This is called right effort.
whichKatamā
and, friendcāvuso,
right mindfulness?sammāsati?
here, friendIdhāvuso,
a monkbhikkhu
in the bodykāye
one observing the bodykāyānupassī
dwellsviharati
keenātāpī
awaresampajāno
mindfulsatimā
having removedvineyya
in the worldloke
covetousness and displeasure.abhijjhādomanassaṁ.
in feelingsVedanāsu
one observing feelingsvedanānupassī
dwellsviharati
…pe……pe…
in the mindcitte
one observing the mindcittānupassī
dwellsviharati
……
in principlesdhammesu
one observing principlesdhammānupassī
dwellsviharati
keenātāpī
awaresampajāno
mindfulsatimā
having removedvineyya
in the worldloke
covetousness and displeasure,abhijjhādomanassaṁ,
thisayaṁ
is called, friend:vuccatāvuso:
'right mindfulness'.‘sammāsati’.
And what is right mindfulness? 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. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. This is called right mindfulness.
whichKatamo
and, friend,cāvuso,
right immersion?sammāsamādhi?
here, friend,Idhāvuso,
a mendicantbhikkhu
quite secludedvivicceva
from sensual pleasureskāmehi
secludedvivicca
from unskillfulakusalehi
qualitiesdhammehi
with placing the mindsavitakkaṁ
and keeping it connectedsavicāraṁ
born of seclusionvivekajaṁ
rapture and blisspītisukhaṁ
firstpaṭhamaṁ
absorptionjhānaṁ
entersupasampajja
and remains,viharati,
of placing the mind and keeping it connectedvitakkavicārānaṁ
stilledvūpasamā
internalajjhattaṁ
claritysampasādanaṁ
of mindcetaso
at oneekodibhāvaṁ
without placing the mindavitakkaṁ
and keeping it connectedavicāraṁ
born of immersionsamādhijaṁ
rapture and blisspītisukhaṁ
seconddutiyaṁ
absorptionjhānaṁ
entersupasampajja
and remains,viharati,
of rapturepītiyā
andca
fading awayvirāgā
equanimousupekkhako
andca
they remainviharati
…pe……pe…
thirdtatiyaṁ
absorptionjhānaṁ
…pe……pe…
fourthcatutthaṁ
absorptionjhānaṁ
entersupasampajja
and remains,viharati,
thisayaṁ
is called, friend:vuccatāvuso:
'right immersion'.‘sammāsamādhi’.
thisIdaṁ
is called, friend:vuccatāvuso:
'the practice leading to the cessation of suffering‘dukkhanirodhagāminī
practicepaṭipadā
noble truth'.ariyasaccaṁ’.
And what is right immersion? 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. 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. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 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. This is called right immersion. This is called the noble truth of the practice that leads to the cessation of suffering.
by the Realized One, friend,Tathāgatenāvuso,
by the perfected onearahatā
by the fully awakened onesammāsambuddhena
in Varanasibārāṇasiyaṁ
at Isipatanaisipatane
in the deer parkmigadāye
supremeanuttaraṁ
wheel of Dhammadhammacakkaṁ
rolled forthpavattitaṁ
not to be rolled backappaṭivattiyaṁ
by an asceticsamaṇena
orvā
by a brahminbrāhmaṇena
orvā
by a goddevena
orvā
by Māramārena
orvā
by a divinitybrahmunā
orvā
by anyonekenaci
orvā
in the world,lokasmiṁ,
that is—yadidaṁ—
of theseimesaṁ
of the fourcatunnaṁ
of the noble truthsariyasaccānaṁ
teachingācikkhanā
advocatingdesanā
establishingpaññāpanā
establishingpaṭṭhapanā
clarifyingvivaraṇā
analyzingvibhajanā
revealinguttānīkamman”ti.
that is what venerable Sāriputta said.Idamavoca
venerableāyasmā
Sāriputta.sāriputto.
satisfiedAttamanā
thete
mendicantsbhikkhū
of venerableāyasmato
Sāriputtasāriputtassa
speechbhāsitaṁ
approved.abhinandunti.
The Analysis of the Truths discourseSaccavibhaṅgasuttaṁ
is finishedniṭṭhitaṁ
eleventhekādasamaṁ.
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. It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.” That is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.
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