Saccavibhaṅgasuttaṁ (MN 141): The Discourse giving the Analysis of the Truths

Saccavibhaṅgasuttaṁ (MN 141)
The Discourse giving the Analysis of the Truths
Edited & Translated by
Ānandajoti Bhikkhu

Evaṁ me sutaṁ:
Thus I heard:

ekaṁ samayaṁ Bhagavā Bārāṇasiyaṁ viharati Isipatane Migadāye.
at one time the Gracious One was dwelling near Bārāṇasī in the Deer Park at Isipatana.

Tatra kho Bhagavā bhikkhū āmantesi:
There it was that the Gracious One addressed the monks, saying:

“Bhikkhavo!” ti, “Bhadante!” ti te bhikkhū Bhagavato paccassosuṁ,
“Monks!”, “Reverend Sir!” those monks replied to the Gracious One,

Bhagavā etad-avoca:
and the Gracious One said this:

“Tathāgatena bhikkhave Arahatā Sammāsambuddhena,
“The Realised One, monks, the Worthy One, the Perfect Sambuddha,

Bārāṇasiyaṁ Isipatane Migadāye,
while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or by a brahmin

devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
or by a god or by a demon or by a deity or by anyone in the world.

Yad-idaṁ catunnaṁ ariyasaccānaṁ ācikkhanā,
That is to say, the explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the four noble truths.

Katamesaṁ catunnaṁ?
Of which four?

Dukkhassa ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of suffering.

Dukkhasamudayassa ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of the arising of suffering.

Dukkhanirodhassa ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of the cessation of suffering.

Dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of the practice leading to the cessation of suffering.

Tathāgatena bhikkhave Arahatā Sammāsambuddhena,
The Realised One, monks, the Worthy One, the Perfect Sambuddha,

Bārāṇasiyaṁ Isipatane Migadāye,
while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or by a brahmin

devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
or by a god or by a demon or by a deity or by anyone in the world.

Yad-idaṁ imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā,
That is to say, the explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of these four noble truths.

Sevetha bhikkhave Sāriputtamoggallāne,
Associate with Sāriputta and Moggallāna, monks,

bhajatha bhikkhave Sāriputtamoggallāne,
keep company with Sāriputta and Moggallāna, monks,

paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.
they are wise monks who assist those living the spiritual life.

Seyyathā pi bhikkhave janettī evaṁ Sāriputto,
Sāriputta is just like one who gives birth, monks,

seyyathā pi jātassa āpādetā evaṁ Moggallāno;
Moggallāna is just like a wet nurse to the one new-born, monks;

Sāriputto bhikkhave sotāpattiphale vineti,
Sāriputta guides to the fruit of stream entry, monks,

Moggallāno uttamatthe vineti.
Moggallāna guides to the supreme good.

Sāriputto bhikkhave pahoti
Sāriputta is able, monks,

cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ
to explain, reveal, make known, set forth, open up,

paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”-ti.
analyse, and make plain the four noble truths in detail.”

Idam-avoca Bhagavā,
The Gracious One said this,

idaṁ vatvā Sugato uṭṭhāyāsanā vihāraṁ pāvisi.
and after saying this, the Fortunate One rose from his seat and went into his living quarters.

Tatra kho āyasmā Sāriputto acirapakkantassa Bhagavato,
Then venerable Sāriputta, not long after the Gracious One had gone,

bhikkhū āmantesi: “Āvuso bhikkhavo!” ti.
addressed the monks, saying: “Venerable monks!”

“Āvuso!” ti kho te bhikkhū āyasmato Sāriputtassa paccassosuṁ,
“Venerable friend!” those monks replied to venerable Sāriputta,

āyasmā Sāriputto etad-avoca:
and venerable Sāriputta said this:

“Tathāgatena āvuso Arahatā Sammāsambuddhena,
“The Realised One, friends, the Worthy One, the Perfect Sambuddha,

Bārāṇasiyaṁ Isipatane Migadāye,
while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or by a brahmin

devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
or by a god or by a demon or by a deity or by anyone in the world.

Yad-idaṁ catunnaṁ ariyasaccānaṁ ācikkhanā,
That is to say, the explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the four noble truths.

Katamesaṁ catunnaṁ?
Of which four?

Dukkhassa ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of suffering.

Dukkhasamudayassa ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of the arising of suffering.

Dukkhanirodhassa ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of the cessation of suffering.

Dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā,
The explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkammaṁ.
opening up, analysing, and making plain of the noble truth of the practice leading to the cessation of suffering.

The First Noble Truth and its Analysis

Katamañ-cāvuso dukkhaṁ ariyasaccaṁ?
Now what, venerable friends, is the noble truth of suffering?

Jāti pi dukkhā
Birth is suffering

jarā pi dukkhā
also old age is suffering

vyādhi pi dukkho
also sickness is suffering

maraṇam-pi dukkhaṁ
also death is suffering

sokaparidevadukkhadomanassupāyāsā pi dukkhā
also grief, lamentation, pain, sorrow, and despair, is suffering

yam-picchaṁ na labhati tam-pi dukkhaṁ
also not to obtain what one longs for is suffering

saṅkhittena pañcupādānakkhandhā dukkhā.
in brief, the five constituent groups (of mind and body) that provide fuel for attachment are suffering.

 

Katamā cāvuso jāti?
Now what, venerable friends, is birth?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye
For the various beings in the various classes of beings

jāti, sañjāti, okkanti, abhinibbatti;
there is birth, being born, appearing, turning up;

khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho:
the manifestation of the constituent groups (of mind and body), the acquisition of the sense spheres:

ayaṁ vuccatāvuso jāti.
this, venerable friends, is called birth.

 

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

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye
For the various beings in the various classes of beings

jarā, jīraṇatā, khaṇḍiccaṁ, pāliccaṁ, valittacatā
there is aging, agedness, broken teeth, greying hair, and wrinkled skin;

āyuno saṁhāni, indriyānaṁ paripāko:
the dwindling away of the life span, the decay of the sense faculties:

ayaṁ vuccatāvuso jarā.
this, venerable friends, is called old age.

 

Katamañ-cāvuso maraṇaṁ?
Now what, venerable friends, is death?

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā
For the various beings in the various classes of beings

cuti, cavanatā, bhedo, antaradhānaṁ, maccu, maraṇaṁ, kālakiriyā
there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time;

khandhānaṁ bhedo, kalebarassa nikkhepo:
the break up of the constituent groups (of mind and body), the throwing off of the body,

idaṁ vuccatāvuso maraṇaṁ.
this, venerable friends, is called death.

 

Katamo cāvuso soko?
Now what, venerable friends, is grief?

Yo kho āvuso aññataraññatarena byāsanena samannāgatassa,
For he who has, venerable friends, some sort of misfortune or other,

aññataraññatarena dukkhadhammena phuṭṭhassa,
who is touched by some sort of pain or another,

soko, socanā, socitattaṁ, antosoko, antoparisoko:
there is grief, grieving, the state of grieving, inner grief, great inner grief:

ayaṁ vuccatāvuso soko.
this, venerable friends, is called grief.

 

Katamo cāvuso paridevo?
Now what, venerable friends, is lamentation?

Yo kho āvuso aññataraññatarena byāsanena samannāgatassa,
For he who has, venerable friends, some sort of misfortune or other,

aññataraññatarena dukkhadhammena phuṭṭhassa,
who is touched by some sort of pain or another,

ādevo, paridevo, ādevanā, paridevanā, ādevitattaṁ, paridevitattaṁ:
there are laments, great laments, lamenting, great lamenting, the state of lamenting, great lamentation:

ayaṁ vuccatāvuso paridevo.
this, venerable friends, is called lamentation.

 

Katamañ-cāvuso dukkhaṁ?
Now what, venerable friends, is pain?

Yaṁ kho āvuso kāyikaṁ dukkhaṁ, kāyikaṁ asātaṁ,
That, venerable friends, which is bodily pain, bodily disagreeableness,

kāyasamphassajaṁ dukkhaṁ, asātaṁ vedayitaṁ:
pain born of contact with the body, disagreeable feeling:

idaṁ vuccatāvuso dukkhaṁ.
this, venerable friends, is called pain.

 

Katamañ-cāvuso domanassaṁ?
Now what, venerable friends, is sorrow?

Yaṁ kho āvuso cetasikaṁ dukkhaṁ, cetasikaṁ asātaṁ,
That, venerable friends, which is mental pain, mental disagreeableness,

vedayitaṁ manosamphassajaṁ dukkhaṁ, asātaṁ vedayitaṁ:
pain born of contact with the mind, disagreeable feeling:

idaṁ vuccatāvuso domanassaṁ.
this, venerable friends, is called sorrow.

 

Katamo cāvuso upāyāso?
Now what, venerable friends, is despair?

Yo kho āvuso aññataraññatarena byāsanena samannāgatassa,
For he who has, venerable friends, some sort of misfortune or other,

aññataraññatarena dukkhadhammena phuṭṭhassa,
who is touched by some sort of pain or another,

āyāso, upāyāso, āyāsitattaṁ, upāyāsitattaṁ:
there is desponding, despairing, despondency, despair:

ayaṁ vuccatāvuso upāyāso.
this, venerable friends, is called despair.

 

Katamañ-cāvuso yam-picchaṁ na labhati tam-pi dukkhaṁ?
Now what, venerable friends, is the suffering from not obtaining what one longs for?

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

“Aho vata mayaṁ na jātidhammā assāma,
“Oh, might we not be subject to birth,

na ca vata no jāti āgaccheyyā!” ti
may birth not come again!”

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.

 

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!” ti
may old age not come again!”

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!” ti
may sickness not come again!”

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!” ti
may death not come again!”

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
To those beings subject to grief, lamentation, pain, sorrow, and despair,

āvuso sattānaṁ evaṁ icchā uppajjati:
venerable friends, this longing arises:

“Aho vata mayaṁ na sokaparidevadukkha-
“Oh, might we not be subject to grief, lamentation, pain,

domanassupāyāsadhammā assāma,
sorrow, and despair,

na ca vata no sokaparidevadukkha-
may grief, lamentation, pain,

domanassupāyāsa āgaccheyyun!”-ti.
sorrow, and despair not come again!”

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.

 

Katamā cāvuso saṅkhittena pañcupādānakkhandhā dukkhā?
Now what, venerable friends, are the constituent groups (of mind and body) that provide fuel for attachment that are suffering?

Seyyathīdaṁ:
They are as follows:

rūpūpādānakkhandho
the form constituent group that provides fuel for attachment

vedanūpādānakkhandho
the feelings constituent group that provides fuel for attachment

saññūpādānakkhandho
the perceptions constituent group that provides fuel for attachment

saṅkhārūpādānakkhandho
the (mental) processes constituent group that provides fuel for attachment

viññāṇūpādānakkhandho.
the consciousness constituent group that provides fuel for attachment.

Ime vuccantāvuso saṅkhittena pañcupādānakkhandhā dukkhā.
These, venerable friends, are called the constituent groups (of mind and body) that provide fuel for attachment and that are suffering.

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

The Second Noble Truth

Katamañ-cāvuso, dukkhasamudayaṁ ariyasaccaṁ?
Now what, venerable friends, is the noble truth of the arising of suffering?

Yā yaṁ taṇhā ponobhavikā,
It is that craving which leads to continuation in existence,

nandirāgasahagatā, tatratatrābhinandinī, seyyathīdaṁ:
which is connected with enjoyment and passion, greatly enjoying this and that, as follows:

kāmataṇhā
craving for sense pleasures

bhavataṇhā
craving for continuation

vibhavataṇhā.
craving for discontinuation.

Idaṁ vuccatāvuso dukkhasamudayaṁ ariyasaccaṁ.
This, venerable friends, is called the noble truth of the arising of suffering.

The Third Noble Truth

Katamañ-cāvuso dukkhanirodhaṁ ariyasaccaṁ?
Now what, venerable friends, is the noble truth of the cessation of suffering?

Yo tassā yeva taṇhāya asesavirāganirodho -
It is the complete fading away and cessation without remainder of that craving -

cāgo, paṭinissaggo, mutti, anālayo.
liberation, letting go, release, and non-adherence.

Idaṁ vuccatāvuso dukkhanirodhaṁ ariyasaccaṁ.
This, venerable friends, is called the noble truth of the cessation of suffering.

The Fourth Noble Truth and its Analysis

Katamañ-cāvuso dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
Now what, venerable friends, is the noble truth of the practice leading to the end of suffering?

Ayam-eva ariyo aṭṭhaṅgiko maggo, seyyathīdaṁ:
It is this noble path with eight factors, as follows:

i. sammādiṭṭhi
right view

ii. sammāsaṅkappo
right thought

iii. sammāvācā
right speech

iv. sammākammanto
right action

v. sammā-ājīvo
right livelihood

vi. sammāvāyāmo
right endeavour

vii. sammāsati
right mindfulness

viii. sammāsamādhi.
right concentration.

 

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

Yaṁ kho āvuso dukkhe ñāṇaṁ
That, venerable friends, which is knowledge about suffering

dukkhasamudaye ñāṇaṁ
knowledge about the arising of suffering

dukkhanirodhe ñāṇaṁ
knowledge about the cessation of suffering

dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ.
knowledge about the practice leading to the cessation of suffering.

Ayaṁ vuccatāvuso sammādiṭṭhi.
This, venerable friends, is called right view.

 

Katamo cāvuso sammāsaṅkappo?
Now what, venerable friends, is right thought?

Nekkhammasaṅkappo
The thought of renunciation

avyāpādasaṅkappo
the thought of good will

avihiṁsāsaṅkappo.
the thought of non-violence.

Ayaṁ vuccatāvuso sammāsaṅkappo.
This, venerable friends, is called right thought.

 

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

Musāvādā veramaṇī
Refraining from false speech

pisuṇāvācā veramaṇī
refraining from malicious speech

pharusāvācā veramaṇī
refraining from rough speech

samphappalāpā veramaṇī.
refraining from frivolous talk.

Ayaṁ vuccatāvuso sammāvācā.
This, venerable friends, is called right speech.

 

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

Pāṇātipātā veramaṇī
Refraining from killing living creatures

adinnādānā veramaṇī
refraining from taking what has not been given

kāmesu micchācārā veramaṇī.
refraining from sexual misconduct.

Ayaṁ vuccatāvuso sammākammanto.
This, venerable friends, is called right action.

 

Katamo cāvuso sammā-ājīvo?
Now what, venerable friends, is right livelihood?

Idhāvuso ariyasāvako micchā-ājīvaṁ pahāya,
Here, venerable friends, a noble disciple, having given up wrong ways of livelihood,

sammā-ājīvena jīvikaṁ kappeti.
earns his living by a right way of livelihood.

Ayaṁ vuccatāvuso sammā-ājīvo.
This, venerable friends, is called right livelihood.

 

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

Idhāvuso bhikkhu anuppannānaṁ pāpakānaṁ
Here, venerable friends, a monk generates desire not to take up bad

akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti,
and unwholesome things that have not yet arisen,

vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

 

Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ
He generates desire to give up bad and unwholesome things

pahānāya chandaṁ janeti,
that have already arisen,

vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

 

Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti,
He generates desire to take up wholesome things that have not yet arisen,

vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

 

Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā, asammosāya,
He generates desire for the endurance of wholesome things that have arisen, their non-forgetting,

bhiyyobhāvāya, vepullāya, bhāvanāya, pāripūriyā chandaṁ janeti,
multiplicaton, extension, development, and fulfilment,

vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.

Ayaṁ vuccatāvuso sammāvāyāmo.
This, venerable friends, is called right endeavour.

 

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

Idhāvuso bhikkhu kāye kāyānupassī viharati,
Here, venerable friends, a monk dwells contemplating (the nature of) the body in the body,

ātāpī, sampajāno, satimā, vineyya loke abhijjhādomanassaṁ.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding 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,
He dwells contemplating (the nature of) things in (various) things

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

Ayaṁ vuccatāvuso sammāsati.
This, venerable friends, is called right mindfulness.

 

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

Idhāvuso bhikkhu vivicceva kāmehi, vivicca akusalehi dhammehi,
Here, venerable friends, a monk, quite secluded from sense desires, secluded from unwholesome things,

savitakkaṁ, savicāraṁ, vivekajaṁ pītisukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

paṭhamaṁ jhānaṁ upasampajja viharati.
dwells having attained the first absorption.

 

Vitakkavicārānaṁ vūpasamā
With the ending of thinking, and reflection,

ajjhattaṁ sampasādanaṁ, cetaso ekodibhāvaṁ,
with internal clarity, and one-pointedness of mind,

avitakkaṁ, avicāraṁ, samādhijaṁ pītisukhaṁ,
being without thinking, without reflection, having the happiness and rapture born of concentration,

dutiyaṁ jhānaṁ upasampajja viharati.
he dwells having attained the second absorption.

 

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.

 

Sukhassa ca pahānā, dukkhassa ca pahānā,
Having given up pleasure, given up pain,

pubbeva somanassadomanassānaṁ atthaṅgamā
and with the previous disappearence of mental well-being and sorrow,

adukkhaṁ, asukhaṁ, upekkhāsatipārisuddhiṁ
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

catutthaṁ jhānaṁ upasampajja viharati.
he dwells having attained the fourth absorption.

Ayaṁ vuccatāvuso sammāsamādhi.
This, venerable friends, is called right concentration.

Idaṁ vuccatāvuso dukkhanirodhagāminī paṭipadā ariyasaccaṁ.
This, venerable friends, is called the noble truth of the practice leading to the cessation of suffering.

 

Tathāgatena āvuso Arahatā Sammāsambuddhena,
The Realised One, friends, the Worthy One, the Perfect Sambuddha,

Bārāṇasiyaṁ Isipatane Migadāye,
while near Bārāṇasī, in the Deer Park at Isipatana,

anuttaraṁ Dhammacakkaṁ pavattitaṁ,
has set rolling the unsurpassed Dhamma Wheel,

appativattiyaṁ samaṇena vā brāhmaṇena vā
and it cannot be rolled back by an ascetic or by a brahmin

devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
or by a god or by a demon or by a deity or by anyone in the world.

Yad-idaṁ imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā,
That is to say, the explanation, revealing, making known, setting forth,

desanā, paññāpanā, paṭṭhapanā, vivaraṇā, vibhajanā, uttānīkamman”-ti.
opening up, analysing, and making plain of these four noble truths.”

Idam-avoc' āyasmā Sāriputto,
Venerable Sāriputta said this,

attamanā te bhikkhū āyasmato Sāriputtassa bhāsitaṁ abhinandun-ti.
and those monks were uplifted and greatly rejoiced in venerable Sāriputta's words.

Source

dhammatalks.net