The Analysis of the Truths · Translation: Bhikkhu Sujato, SuttaCentral
Parallels & more translations on SuttaCentral
thusEvaṁ
by meme
heardsutaṁ—
oneekaṁ
timesamayaṁ
the Blessed Onebhagavā
near Varanasibārāṇasiyaṁ
was stayingviharati
at Isipatanaisipatane
in the deer parkmigadāye.
thereTatra
indeedkho
the Blessed Onebhagavā
the mendicantsbhikkhū
addressedāmantesi:
"Mendicants!"“bhikkhavo”ti.
"Venerable sir,"“Bhadante”ti
theyte
those mendicantsbhikkhū
to the Blessed Onebhagavato
repliedpaccassosuṁ.
the Blessed OneBhagavā
said thisetadavoca:
So I have heard. At one time the Buddha was staying near Varanasi in the deer park at Isipatana. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:
by the Realized One“Tathāgatena,
monksbhikkhave,
by the perfected onearahatā
by the fully awakened Buddhasammāsambuddhena
near Varanasibārāṇasiyaṁ
at Isipatanaisipatane
in the deer parkmigadāye
supremeanuttaraṁ
Wheel of Dhammadhammacakkaṁ
rolled forthpavattitaṁ
cannot be rolled backappaṭivattiyaṁ
by any asceticsamaṇena
orvā
by any brahminbrāhmaṇena
orvā
by any goddevena
orvā
by Māramārena
orvā
by divinitybrahmunā
orvā
by anyonekenaci
orvā
in the worldlokasmiṁ,
that is to sayyadidaṁ—
of the fourcatunnaṁ
noble truthsariyasaccānaṁ
teachingācikkhanā
advocatingdesanā
establishingpaññāpanā
establishingpaṭṭhapanā
clarifyingvivaraṇā
analyzingvibhajanā
revealinguttānīkammaṁ.
of whatKatamesaṁ
fourcatunnaṁ?
“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. What four?
of sufferingDukkhassa of the noble truthariyasaccassa explainingācikkhanā teachingdesanā proclaimingpaññāpanā establishingpaṭṭhapanā revealingvivaraṇā analyzingvibhajanā making clearuttānīkammaṁ, of the origin of sufferingdukkhasamudayassa of the noble truthariyasaccassa explainingācikkhanā teachingdesanā proclaimingpaññāpanā establishingpaṭṭhapanā revealingvivaraṇā analyzingvibhajanā making clearuttānīkammaṁ, of the cessation of sufferingdukkhanirodhassa of the noble truthariyasaccassa explainingācikkhanā teachingdesanā proclaimingpaññāpanā establishingpaṭṭhapanā revealingvivaraṇā analyzingvibhajanā making clearuttānīkammaṁ, of the practice leading to the cessation of sufferingdukkhanirodhagāminiyā of the practicepaṭipadāya of the noble truthariyasaccassa explainingācikkhanā teachingdesanā proclaimingpaññāpanā establishingpaṭṭhapanā revealingvivaraṇā analyzingvibhajanā making clearuttānīkammaṁ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
by the Realized OneTathāgatena,
O monksbhikkhave,
by the perfected onearahatā
by the fully awakened onesammāsambuddhena
at Varanasibārāṇasiyaṁ
at Isipatanaisipatane
in the deer parkmigadāye
supremeanuttaraṁ
the 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 worldlokasmiṁ,
that is to sayyadidaṁ—
of theseimesaṁ
of the fourcatunnaṁ
of the noble truthsariyasaccānaṁ
the teachingācikkhanā
the advocatingdesanā
the establishingpaññāpanā
the clarifyingpaṭṭhapanā
the analyzingvivaraṇā
the revealingvibhajanā
the making plainuttānīkammaṁ.
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.
you should cultivateSevatha,
mendicantsbhikkhave,
Sāriputta and Moggallānasāriputtamoggallāne;
you should associate withbhajatha,
mendicantsbhikkhave,
Sāriputta and Moggallānasāriputtamoggallāne.
astutePaṇḍitā
mendicantsbhikkhū
supportersanuggāhakā
of spiritual companionssabrahmacārīnaṁ.
just asSeyyathāpi,
mendicantsbhikkhave,
one who gives birthjanetā,
soevaṁ
Sāriputtasāriputto;
just asseyyathāpi
of one bornjātassa
one who raisesāpādetā,
soevaṁ
Moggallānamoggallāno.
SāriputtaSāriputto,
mendicantsbhikkhave,
in the fruit of stream-entrysotāpattiphale
guidesvineti,
Moggallānamoggallāno
to the highest goaluttamatthe.
SāriputtaSāriputto,
mendicantsbhikkhave,
is ablepahoti
the fourcattāri
noble truthsariyasaccāni
in detailvitthārena
to explainācikkhituṁ
to teachdesetuṁ
to assertpaññāpetuṁ
to establishpaṭṭhapetuṁ
to clarifyvivarituṁ
to analyzevibhajituṁ
to revealuttānīkātun”ti.
Mendicants, you should cultivate friendship with Sāriputta and Moggallāna. You should associate with Sāriputta and Moggallāna. They’re astute, and they support their spiritual companions. Sāriputta is like one who gives birth, while Moggallāna is like one who raises the child. Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal. Sāriputta is able to explain, teach, assert, establish, clarify, analyze, and reveal the four noble truths in detail.”
this he saidIdamavoca
the Blessed Onebhagavā.
thisIdaṁ
having spokenvatvāna
the Holy Onesugato
from his seat he roseuṭṭhāyāsanā
dwellingvihāraṁ
he enteredpāvisi.
That is what the Buddha said. When he had spoken, the Holy One rose from his seat and entered his dwelling.
thereTatra
thenkho
venerableāyasmā
Sāriputtasāriputto
of one not long departedacirapakkantassa
of the Blessed Onebhagavato
mendicantsbhikkhū
addressedāmantesi:
reverends“āvuso
mendicantsbhikkhave”ti.
“Reverend,”“Āvuso”ti
thenkho
thosete
mendicantsbhikkhū
of venerableāyasmato
Sāriputtasāriputtassa
repliedpaccassosuṁ.
VenerableĀyasmā
Sāriputtasāriputto
said thisetadavoca:
Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants, “Reverends, mendicants!” “Reverend,” they replied. Sāriputta said this:
by the Realized One“Tathāgatena,
friendāvuso,
by the perfected onearahatā
by the fully awakened Buddhasammāsambuddhena
near Varanasibārāṇasiyaṁ
at Isipatanaisipatane
in the deer parkmigadāye
supremeanuttaraṁ
Wheel of Dhammadhammacakkaṁ
rolled forthpavattitaṁ
cannot be rolled backappaṭivattiyaṁ
by any asceticsamaṇena
orvā
by any brahminbrāhmaṇena
orvā
by any goddevena
orvā
by Māramārena
orvā
by divinitybrahmunā
orvā
by anyonekenaci
orvā
in the worldlokasmiṁ,
that isyadidaṁ—
of the fourcatunnaṁ
of the noble truthsariyasaccānaṁ
teachingācikkhanā
advocatingdesanā
establishingpaññāpanā
clarifyingpaṭṭhapanā
analyzingvivaraṇā
revealingvibhajanā
making clearuttānīkammaṁ.
of whichKatamesaṁ
of the fourcatunnaṁ?
“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. What four?
of sufferingDukkhassa of the noble truthariyasaccassa explanationācikkhanā teachingdesanā declarationpaññāpanā establishmentpaṭṭhapanā disclosurevivaraṇā analysisvibhajanā clarification,uttānīkammaṁ, of the origin of sufferingdukkhasamudayassa of the noble truthariyasaccassa explanationācikkhanā teachingdesanā declarationpaññāpanā establishmentpaṭṭhapanā disclosurevivaraṇā analysisvibhajanā clarification,uttānīkammaṁ, of the cessation of sufferingdukkhanirodhassa of the noble truthariyasaccassa explanationācikkhanā teachingdesanā declarationpaññāpanā establishmentpaṭṭhapanā disclosurevivaraṇā analysisvibhajanā clarification,uttānīkammaṁ, of the practice leading to the cessation of sufferingdukkhanirodhagāminiyā of the practicepaṭipadāya of the noble truthariyasaccassa explanationācikkhanā teachingdesanā declarationpaññāpanā establishmentpaṭṭhapanā disclosurevivaraṇā analysisvibhajanā clarification.uttānīkammaṁ.
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
and whatKatamañcāvuso,
sufferingdukkhaṁ
noble truthariyasaccaṁ?
rebirth isJātipi
sufferingdukkhā,
old age isjarāpi
sufferingdukkhā,
death ismaraṇampi
sufferingdukkhaṁ,
sorrow, lamentation, pain, sadness, and distress aresokaparidevadukkhadomanassupāyāsāpi
sufferingdukkhā,
what one wishes foryampicchaṁ
notna
getslabhati
that too istampi
sufferingdukkhaṁ;
in briefsaṅkhittena
the five grasping aggregatespañcupādānakkhandhā
sufferingdukkhā.
And what is the noble truth of 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.
whatKatamā
and, friendcāvuso,
birth?jāti?
whichYā
of thosetesaṁ
of thosetesaṁ
of beingssattānaṁ
in thistamhi
in thistamhi
order of sentient beingssattanikāye
rebirthjāti
inceptionsañjāti
conceptionokkanti
regenerationabhinibbatti
of the aggregateskhandhānaṁ
manifestationpātubhāvo
of the sense fieldsāyatanānaṁ
acquisition,paṭilābho,
thisayaṁ
is called, friend:vuccatāvuso:
'rebirth'.‘jāti’.
And what is rebirth? 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. This is called rebirth.
whatKatamā
and, friendcāvuso,
old agejarā?
that whichYā
of thosetesaṁ
of thosetesaṁ
of beingssattānaṁ
in thistamhi
in thistamhi
in the order of beingssattanikāye
old agejarā
decrepitudejīraṇatā
broken teethkhaṇḍiccaṁ
grey hairpāliccaṁ
wrinkly skinvalittacatā
of vitalityāyuno
diminishingsaṁhāni
of the facultiesindriyānaṁ
failingparipāko,
thisayaṁ
is called, friendvuccatāvuso:
old age‘jarā’.
And what is old age? 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. This is called old age.
and what, friend,Katamañcāvuso,
death?maraṇaṁ?
whichYā
of thosetesaṁ
of thosetesaṁ
of sentient beingssattānaṁ
from thattamhā
from thattamhā
order of sentient beingssattanikāyā
passing awaycuti
passing oncavanatā
disintegrationbhedo
demiseantaradhānaṁ
mortalitymaccu
deathmaraṇaṁ
deceasekālaṅkiriyā
of the aggregateskhandhānaṁ
breaking upbhedo
of the corpsekaḷevarassa
laying to restnikkhepo
cutting off of the life faculty,jīvitindriyassupacchedo,
thisidaṁ
is called, friend:vuccatāvuso:
‘death’.‘maraṇaṁ’.
And what is death? 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. This is called death.
whatKatamo
and, friend,cāvuso,
sorrow?soko?
whichYo
indeed,kho,
friend,āvuso,
by someaññataraññatarena
by misfortunebyasanena
of one undergonesamannāgatassa
by someaññataraññatarena
by dukkha-dhammadukkhadhammena
of one experiencedphuṭṭhassa
sorrowsoko
sorrowingsocanā
state of sorrowsocitattaṁ
inner sorrowantosoko
inner deep sorrow,antoparisoko,
thisayaṁ
is called, friend:vuccatāvuso:
‘sorrow’.‘soko’.
And what is sorrow? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. This is called sorrow.
whichKatamo
and, friend,cāvuso,
lamentation?paridevo?
that whichYo
indeed,kho,
friend,āvuso,
by some misfortune or otheraññataraññatarena
by misfortunebyasanena
of one endowed withsamannāgatassa
by some suffering state or otheraññataraññatarena
by a state of sufferingdukkhadhammena
of one touchedphuṭṭhassa
wailādevo
lamentparidevo
wailingādevanā
lamentingparidevanā
state of wailingādevitattaṁ
state of lamenting,paridevitattaṁ,
thisayaṁ
is called, friend:vuccatāvuso:
‘lamentation’.‘paridevo’.
And what is lamentation? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. This is called lamentation.
and whatKatamañcāvuso,
paindukkhaṁ?
whatYaṁ
indeedkho,
friendāvuso,
physicalkāyikaṁ
paindukkhaṁ
physicalkāyikaṁ
unpleasantnessasātaṁ
born from physical contactkāyasamphassajaṁ
paindukkhaṁ
unpleasantasātaṁ
feelingvedayitaṁ,
thisidaṁ
is calledvuccatāvuso:
pain‘dukkhaṁ’.
And what is pain? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. This is called pain.
Page 1 of 2 · Next ›
Lite mode — plain HTML for e-readers and old browsers. Full version