Majjhima Nikāya 141 Saccavibhaṅgasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

The Saccavibhaṅga Sutta - The Analysis of the Truths

Thus have I heard: At one time the Blessed One was dwelling at Bārāṇasī, in the Deer Park at Isipatana.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There, the Blessed One addressed the disciples: Disciples.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Venerable Sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “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— catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Katamesaṁ catunnaṁ? 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 Blessed One said this:

In Bārāṇasī, at the Deer Park at Isipatana, the Tathāgata, the Arahant, the Fully Enlightened One, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the four noble truths. Which four? The declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

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— imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.

The Tathāgata, the Arahant, the Fully Enlightened One, in Bārāṇasī, at the Deer Park at Isipatana, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of these four noble truths.

Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne.

Associate with Sāriputta and Moggallāna; Frequent Sāriputta and Moggallāna.

Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.

Wise disciples are supporters of their fellow disciples.

Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto; seyyathāpi jātassa āpādetā, evaṁ moggallāno.

Just as a mother, so is Sāriputta; just as a bringer forth of those born, so is Moggallāna.

Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.

Sāriputta leads in the fruit of stream-entry, Moggallāna in the highest goal.

Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.

Sāriputta is capable of declaring, teaching, proclaiming, establishing, revealing, explaining, and making it clear the four noble truths in detail.

Idamavoca bhagavā.

This is what the Blessed One said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Having said this, the Well-Gone One, rising from his seat, entered the monastery.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “āvuso bhikkhave”ti.

Not long after the Blessed One had left, the Venerable Sāriputta addressed the disciples: Friends, disciples.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

Friend, those disciples replied to the Venerable Sāriputta.

Āyasmā sāriputto etadavoca: “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— catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Katamesaṁ catunnaṁ? 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 Venerable Sāriputta said this:

The Tathāgata, friend, the Arahant, the Fully Enlightened One, in Bārāṇasī, at the Deer Park at Isipatana, has set in motion the unsurpassed Wheel of Dhamma, which cannot be stopped by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the four noble truths. Which four? The declaration, teaching, proclamation, establishment, revelation, explanation, and making it clear of the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, and the noble truth of the path leading to the cessation of suffering.

Katamañcāvuso, dukkhaṁ ariyasaccaṁ?

And what, friends, is the noble truth of suffering?

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.

Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, distress, and despair are suffering, not to get what one wants is suffering; in short, the five aggregates subject to clinging are suffering.

Katamā cāvuso, jāti?

And what, friends, is birth?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccatāvuso: ‘jāti’.

For the various beings in the various orders of beings, their coming to birth, precipitation [in a womb], generation, manifestation of the aggregates, obtaining the bases for contact: this is called birth.

Katamā cāvuso, jarā?

And what, friends, is aging?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccatāvuso: ‘jarā’.

For the various beings in the various orders of beings, their aging, decay, brokenness, graying, wrinkling, decline of life, weakening of the faculties: this is called aging.

Katamañcāvuso, maraṇaṁ?

And what, friends, is death?

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccatāvuso: ‘maraṇaṁ’.

For the various beings in the various orders of beings, their passing away, dissolution, disappearance, death, completion of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life faculty: this is called death.

Katamo cāvuso, soko?

And what, friends, is sorrow?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccatāvuso: ‘soko’.

For one who has encountered some misfortune or is affected by some painful state, the sorrow, sorrowing, sorrowfulness, inner sorrow, inner woe: this is called sorrow.

Katamo cāvuso, paridevo?

And what, friends, is lamentation?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccatāvuso: ‘paridevo’.

For one who has encountered some misfortune or is affected by some painful state, the wailing, lamentation, wailing and lamentation, lamenting: this is called lamentation.

Katamañcāvuso, dukkhaṁ?

And what, friends, is pain?

Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso: ‘dukkhaṁ’.

The physical pain, bodily pain, painful bodily feeling, painful, unpleasant feeling born of bodily contact: this is called pain.

Katamañcāvuso, domanassaṁ? Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso: ‘domanassaṁ’.

Physical suffering is unpleasant, born of physical contact, felt as pain. This is called suffering.

What, friends, is sadness? That mental suffering, unpleasant, born of mental contact, felt as pain, this is called sadness.

Katamo cāvuso, upāyāso?

What, friends, is despair?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccatāvuso: ‘upāyāso’.

For one afflicted by some misfortune, touched by some painful state, the distress, the despair, the state of being distressed, this is called despair.

Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?

What, friends, is the suffering of not getting what one wants?

Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.

For beings subject to birth, the wish arises: Oh, that we were not subject to birth!

Na kho panetaṁ icchāya pattabbaṁ.

That birth would not come to us.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.

But this cannot be achieved by wishing.

Jarādhammānaṁ, āvuso, sattānaṁ …pe… byādhidhammānaṁ, āvuso, sattānaṁ …

This too is called the suffering of not getting what one wants.

maraṇadhammānaṁ, āvuso, sattānaṁ … sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.

For beings subject to aging, to sickness, to death, to sorrow, lamentation, pain, sadness, and despair, the wish arises: Oh, that we were not subject to these things! That these things would not come to us.

Na kho panetaṁ icchāya pattabbaṁ.

But this cannot be achieved by wishing.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.

This too is called the suffering of not getting what one wants.

Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?

What, friends, in brief, are the five aggregates subject to clinging that are suffering?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.

Namely, the form aggregate subject to clinging, the feeling aggregate, the perception aggregate, the formations aggregate, the consciousness aggregate.

Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.

These are called the five aggregates subject to clinging that are suffering.

Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.

This is called the noble truth of suffering.

Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?

What, friends, is the noble truth of the origin of suffering?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā, idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.

It is craving, which leads to rebirth, accompanied by delight and greed, finding delight here and there. This is called the noble truth of the origin of suffering.

Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?

What, friends, is the noble truth of the cessation of suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.

It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

This is called the noble truth of the cessation of suffering.

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?

What, friends, is the noble truth of the path leading to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

It is this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

Katamā cāvuso, sammādiṭṭhi?

What, friends, is right view?

Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.

It is the knowing of suffering, the knowing of the origin of suffering, the knowing of the cessation of suffering, the knowing of the path leading to the cessation of suffering. This is called right view.

Katamo cāvuso, sammāsaṅkappo?

What, friends, is right intention?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo, ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.

It is the intention of renunciation, the intention of non-ill will, the intention of non-harmfulness. This is called right intention.

Katamā cāvuso, sammāvācā?

What, friends, is right speech?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṁ vuccatāvuso: ‘sammāvācā’.

Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter. This is called right speech.

Katamo cāvuso, sammākammanto?

What, friends, is right action?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṁ vuccatāvuso: ‘sammākammanto’.

Abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct. This is called right action.

Katamo cāvuso, sammāājīvo?

What, friends, is right livelihood?

Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti, ayaṁ vuccatāvuso: ‘sammāājīvo’.

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

Katamo cāvuso, sammāvāyāmo?

What, friends, is right effort?

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ayaṁ vuccatāvuso: ‘sammāvāyāmo’.

Here, friends, a disciple generates desire for the non-arising of unarisen harmful, unwholesome states; he exerts himself, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen harmful, unwholesome states; for the arising of unarisen wholesome states; for the maintenance, non-confusion, increase, plenitude, development, and fulfillment of arisen wholesome states. This is called right effort.

Katamā cāvuso, sammāsati?

What, friends, is right mindfulness?

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī viharati …pe…

Here, friends, a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful, having put away craving and aversion for the world.

He dwells contemplating feelings in feelings, mind in mind, and phenomena in phenomena, ardent, fully aware, and mindful, having put away craving and aversion for the world.

citte cittānupassī viharati …

This is called right mindfulness.

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, ayaṁ vuccatāvuso: ‘sammāsati’. Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati …pe…

What, friends, is right concentration? Here, friends, a disciple, detached from sensual pleasures, detached from unwholesome states, enters and remains in the first jhana, which includes directed and sustained attention, as well as energetic joy and pleasure born of detachment. With the stilling of directed and sustained attention, he enters and remains in the second jhana, which has internal confidence and unification of mind, is without directed and sustained attention, and has energetic joy and pleasure born of concentration.

...

tatiyaṁ jhānaṁ …pe…

the third jhāna ...

catutthaṁ jhānaṁ upasampajja viharati, ayaṁ vuccatāvuso: ‘sammāsamādhi’.

having attained the fourth jhāna, dwells in it, this is called, friends: right concentration.

Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.

This is called, friends: the path leading to the cessation of suffering, the noble truth.

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.

By the Tathagata, friends, the Arahant, the Fully Enlightened One, in the Deer Park at Isipatana near Varanasi, the supreme Wheel of Dhamma was set in motion, irreversible by any ascetic or brahmin or god or Mara or Brahma or anyone in the world, that is: the declaration, teaching, exposition, establishment, revelation, analysis, and elucidation of these four noble truths.

Idamavoca āyasmā sāriputto.

This was said by the venerable Sariputta.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.

The disciples were pleased and delighted in the venerable Sariputta's words.