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28: Saccavibhaïgasuttaü
The Discourse giving the Analysis of the Truths
Evaü me sutaü:
Thus I have heard:
ekaü samayaü Bhagavà Bàràõasiyaü viharati Isipatane Migadàye.
at one time the Auspicious One was dwelling near Bàràõasã in the Deer Park at Isipatana.
Tatra kho Bhagavà bhikkhå àmantesi:
There it was that the Auspicious One addressed the monks, saying:
ßBhikkhavo!û ti, ßBhadante!û ti te bhikkhå Bhagavato paccassosuü,
ßMonks!û, ßReverend Sir!û those monks replied to the Auspicious One,
Bhagavà etad-avoca:
and the Auspicious One said this:
ßTathàgatena bhikkhave Arahatà Sammàsambuddhena,
ßThe Realised One, monks, the Worthy One, the Perfect Sambuddha,
Bàràõasiyaü Isipatane Migadàye,
while near Bàràõasã, in the Deer Park at Isipatana,
anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,
appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin
devena và màrena và brahmunà và kenaci và lokasmiü.
or by a god or by a demon or by a deity or by anyone in the world.
Yad-idaü catunnaü ariyasaccànaü àcikkhanà,
That is to say, the explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà,
1
paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the four noble truths.
Katamesaü catunnaü?
Of which four?
Dukkhassa ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of suffering.
Dukkhasamudayassa ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of the arising of suffering.
Dukkhanirodhassa ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of the cessation of suffering.
Dukkhanirodhagàminiyà pañipadàya
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ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of the practice going to the cessation of suffering.
ßTathàgatena bhikkhave Arahatà Sammàsambuddhena,
ßThe Realised One, monks, the Worthy One, the Perfect Sambuddha,
Bàràõasiyaü Isipatane Migadàye,
while near Bàràõasã, in the Deer Park at Isipatana,
anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,
appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin
devena và màrena và brahmunà và kenaci và lokasmiü.
or by a god or by a demon or by a deity or by anyone in the world.
Yad-idaü imesaü catunnaü ariyasaccànaü àcikkhanà,
That is to say, the explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of these four noble truths.
Sevetha bhikkhave Sàriputtamoggallàne,
Associate with Sàriputta and Moggallàna, monks,
bhajatha bhikkhave Sàriputtamoggallàne,
keep company with Sàriputta and Moggallàna, monks,
paõóità bhikkhå anuggàhakà sabrahmacàrãnaü.
they are wise monks who assist those living the spiritual life.
Seyyathà pi bhikkhave janettã evaü Sàriputto,
Sàriputta is just like one who gives birth, monks,
seyyathà pi jàtassa àpàdetà evaü Moggallàno;
Moggallàna is just like a wet nurse to the one new-born, monks;
Sàriputto bhikkhave sotàpattiphale vineti,
Sàriputta guides to the fruit of stream entry, monks,
Moggallàno uttamatthe vineti.
Moggallàna guides to the supreme good.
Sàriputto bhikkhave pahoti
Sàriputta is able, monks,
cattàri ariyasaccàni vitthàrena àcikkhituü desetuü
to explain, reveal, make known, set forth, open up,
pa¤¤àpetuü
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paññhapetuü vivarituü vibhajituü uttànãkàtunû-ti.
analyse, and make plain, the four noble truths in detail.û
Idam-avoca Bhagavà,
The Auspicious One said this,
idaü vatvà Sugato uññhàyàsanà vihàraü pàvisi.
and after saying this, the Fortunate One rose from his seat and went into his living quarters.
Tatra kho àyasmà Sàriputto acirapakkantassa Bhagavato,
Then venerable Sàriputta, not long after the Auspicious One had gone,
bhikkhå àmantesi: ßâvuso bhikkhavo!û ti.
addressed the monks, saying: ßVenerable monks!û
ßâvuso!û ti kho te bhikkhå àyasmato Sàriputtassa paccassosuü,
ßVenerable friend!û those monks replied to venerable Sàriputta,
àyasmà Sàriputto etad-avoca:
and venerable Sàriputta said this:
ßTathàgatena àvuso Arahatà Sammàsambuddhena,
ßThe Realised One, friends, the Worthy One, the Perfect Sambuddha,
Bàràõasiyaü Isipatane Migadàye,
while near Bàràõasã, in the Deer Park at Isipatana,
anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,
appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin
devena và màrena và brahmunà và kenaci và lokasmiü.
or by a god or by a demon or by a deity or by anyone in the world.
Yad-idaü catunnaü ariyasaccànaü àcikkhanà,
That is to say, the explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the four noble truths.
Katamesaü catunnaü?
Of which four?
Dukkhassa ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of suffering.
Dukkhasamudayassa ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of the arising of suffering.
Dukkhanirodhassa ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of the cessation of suffering.
Dukkhanirodhagàminiyà pañipadàya ariyasaccassa àcikkhanà,
The explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammaü.
opening up, analysing, and making plain, of the noble truth of the practice going to the cessation of suffering.
The First Noble Truth and its Analysis
Katama¤-càvuso dukkhaü ariyasaccaü?
Now what, venerable friends, is the noble truth of suffering?
Jàti pi dukkhà
Birth is suffering
jarà pi dukkhà
also old age is suffering
vyàdhi pi dukkho
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also sickness is suffering
maraõam-pi dukkhaü
also death is suffering
sokaparidevadukkhadomanassupàyàsà pi dukkhà
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also grief, lamentation, pain, sorrow, and despair, is suffering
yam-picchaü na labhati tam-pi dukkhaü
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also not to obtain what one longs for is suffering
saïkhittena pa¤cupàdànakkhandhà dukkhà.
in brief, the five constituents (of mind and body) that are attached to are suffering.
Katamà càvuso jàti?
Now what, venerable friends, is birth?
Yà tesaü tesaü sattànaü tamhi tamhi sattanikàye
For the various beings in the various classes of beings
jàti, sa¤jàti, okkanti, abhinibbatti;
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there is birth, being born, appearing, turning up;
khandhànaü pàtubhàvo, àyatanànaü pañilàbho:
the manifestation of the constituents (of mind and body), the acquisition of the sense spheres:
ayaü vuccatàvuso jàti.
this venerable friends, is called birth.
Katamà càvuso jarà?
Now what, venerable friends, is old age?
Yà tesaü tesaü sattànaü tamhi tamhi sattanikàye
For the various beings in the various classes of beings
jarà, jãraõatà, khaõóiccaü, pàliccaü, valittacatà;
there is old age, agedness, broken teeth, greying hair, and wrinkled skin;
àyuno saühàni, indriyànaü paripàko:
the dwindling away of the life span, the decay of the sense faculties:
ayaü vuccatàvuso jarà.
this venerable friends, is called old age.
Katama¤-càvuso maraõaü?
Now what, venerable friends, is death?
Yaü tesaü tesaü sattànaü tamhà tamhà sattanikàye
For the various beings in the various classes of beings
cuti, cavanatà, bhedo, antaradhànaü, maccu, maraõaü, kàlakiriyà;
there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making of time;
khandhànaü bhedo, kalebarassa nikkhepo:
the break up of the constituents (of mind and body), the throwing off of the body,
idaü vuccatàvuso maraõaü.
this, venerable friends, is called death.
Katamo càvuso soko?
Now what, venerable friends, is grief?
Yo kho àvuso a¤¤atara¤¤atarena byàsanena samannàgatassa,
For he who has, venerable friends, some sort of misfortune or other,
a¤¤atara¤¤atarena dukkhadhammena phuññhassa,
who is touched by some sort of pain or another,
soko, socanà, socitattaü, antosoko, antoparisoko:
there is grief, grieving, the state of grieving, inner grief, great inner grief:
ayaü vuccatàvuso soko.
this, venerable friends, is called grief.
Katamo càvuso paridevo?
Now what, venerable friends, is lamenation?
Yo kho àvuso a¤¤atara¤¤atarena byàsanena samannàgatassa,
For he who has, venerable friends, some sort of misfortune or other,
a¤¤atara¤¤atarena dukkhadhammena phuññhassa,
who is touched by some sort of pain or another,
àdevo, paridevo, àdevanà, paridevanà, àdevitattaü, paridevitattaü:
there are laments, great laments, lamenting, great lamenting, the state of lamenting, great lamentation:
ayaü vuccatàvuso paridevo.
this, venerable friends, is called lamentation.
Katama¤-càvuso dukkhaü?
Now what, venerable friends, is pain?
Yaü kho àvuso kàyikaü dukkhaü, kàyikaü asàtaü,
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That, venerable friends, which is bodily pain, bodily disagreeableness,
kàyasamphassajaü dukkhaü, asàtaü vedayitaü:
pain born of contact with the body, disagreeable feeling:
idaü vuccatàvuso dukkhaü.
this, venerable friends, is called pain.
Katama¤-càvuso domanassaü?
Now what, venerable friends, is sorrow?
Yaü kho àvuso cetasikaü dukkhaü, cetasikaü asàtaü,
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That, venerable friends, which is mental pain, mental disagreeableness,
vedayitaü manosamphassajaü dukkhaü, asàtaü vedayitaü:
pain born of contact with the mind, disagreeable feeling:
idaü vuccatàvuso domanassaü.
this, venerable friends, is called sorrow.
Katamo càvuso upàyàso?
Now what, venerable friends, is despair?
Yo kho àvuso a¤¤atara¤¤atarena byàsanena samannàgatassa,
For he who has, venerable friends, some sort of misfortune or other,
a¤¤atara¤¤atarena dukkhadhammena phuññhassa,
who is touched by some sort of pain or another,
àyàso, upàyàso, àyàsitattaü, upàyàsitattaü:
there is desponding, despairing, despondency, despair:
ayaü vuccatàvuso upàyàso.
this, venerable friends, is called despair.
Katama¤-càvuso yam-picchaü na labhati tam-pi dukkhaü?
Now what, venerable friends, is the suffering from not obtaining what one longs for?
Jàtidhammànaü àvuso sattànaü evaü icchà uppajjati:
To those beings subject to birth, venerable friends, this longing arises:
ßAho vata mayaü na jàtidhammà assàma,
ßOh, might we not be subject to birth,
na ca vata no jàti àgaccheyyà!û ti
may birth not come again!û
Na kho panetaü icchàya pattabbaü:
But that cannot be attained merely by longing for it:
idaü pi yam-picchaü na labhati tam-pi dukkhaü.
this is the suffering from not obtaining what one longs for.
Jaràdhammànaü àvuso sattànaü evaü icchà uppajjati:
To those beings subject to old age, venerable friends, this longing arises:
ßAho vata mayaü na jaràdhammà assàma,
ßOh, might we not be subject to old age,
na ca vata no jarà àgaccheyyà!û ti
may old age not come again!û
Na kho panetaü icchàya pattabbaü:
But that cannot be attained merely by longing for it:
idaü pi yam-picchaü na labhati tam-pi dukkhaü.
this is the suffering from not obtaining what one longs for.
Vyàdhidhammànaü àvuso sattànaü evaü icchà uppajjati:
To those beings subject to sickness, venerable friends, this longing arises:
ßAho vata mayaü na vyàdhidhammà assàma,
ßOh, might we not be subject to sickness,
na ca vata no vyàdhi àgaccheyyà!û ti
may sickness not come again!û
Na kho panetaü icchàya pattabbaü:
But that cannot be attained merely by longing for it:
idaü pi yam-picchaü na labhati tam-pi dukkhaü.
this is the suffering from not obtaining what one longs for.
Maraõadhammànaü àvuso sattànaü evaü icchà uppajjati:
To those beings subject to death, venerable friends, this longing arises:
ßAho vata mayaü na maraõadhammà assàma,
ßOh, might we not be subject to death,
na ca vata no maraõaü àgaccheyyà!û ti
may death not come again!û
Na kho panetaü icchàya pattabbaü:
But that cannot be attained merely by longing for it:
idaü pi yam-picchaü na labhati tam-pi dukkhaü.
this is the suffering from not obtaining what one longs for.
Sokaparidevadukkhadomanassupàyàsadhammànaü
To those beings subject to grief, lamentation, pain, sorrow, and despair,
àvuso sattànaü evaü icchà uppajjati:
venerable friends, this longing arises:
ßAho vata mayaü na sokaparidevadukkha-
ßOh, might we not be subject to grief, lamentation, pain,
domanassupàyàsadhammà assàma,
sorrow, and despair,
na ca vata no sokaparidevadukkha-
may grief, lamentation, pain,
domanassupàyàsa àgaccheyyun!û-ti.
sorrow, and despair not come again!û
Na kho panetaü icchàya pattabbaü:
But that cannot be attained merely by longing for it:
idaü pi yam-picchaü na labhati tam-pi dukkhaü.
this is the suffering from not obtaining what one longs for.
Katamà
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càvuso saïkhittena pa¤cupàdànakkhandhà dukkhà?
Now what, venerable friends, are the constituents (of mind and body) that are attached to that are suffering?
Seyyathãdaü:
They are as follows:
råpåpàdànakkhandho
the form constituent that is attached to
vedanåpàdànakkhandho
the feelings constituent that is attached to
sa¤¤åpàdànakkhandho
the perceptions constituent that is attached to
saïkhàråpàdànakkhandho
the (mental) processes constituent that is attached to
vi¤¤àõåpàdànakkhandho.
the consciousness constituent that is attached to.
Ime vuccantàvuso saïkhittena pa¤cupàdànakkhandhà dukkhà.
These, venerable friends, are called the constituents (of mind and body) that are attached to and that are suffering.
Idaü vuccatàvuso dukkhaü ariyasaccaü.
This, venerable friends, is called the noble truth of suffering.
The Second Noble Truth
Katama¤-càvuso, dukkhasamudayaü
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ariyasaccaü?
Now what, venerable friends, is the noble truth of the arising of suffering?
Yà yaü taõhà ponobhavikà,
It is that craving which leads to continuation in existence,
nandiràgasahagatà, tatratatràbhinandinã, seyyathãdaü:
which is connected with enjoyment and passion, greatly enjoying this and
that, as follows:
kàmataõhà
craving for sense pleasures
bhavataõhà
craving for continuation
vibhavataõhà.
craving for discontinuation.
Idaü vuccatàvuso dukkhasamudayaü ariyasaccaü.
This, venerable friends, is called the noble truth of the arising of suffering.
The Third Noble Truth
Katama¤-càvuso dukkhanirodhaü
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ariyasaccaü?
Now what, venerable friends, is the noble truth of the cessation of suffering?
Yo tassà yeva taõhàya asesaviràganirodho -
It is the complete fading away and cessation without remainder of that craving -
càgo, pañinissaggo, mutti, anàlayo.
liberation, letting go, release, and non-adherence.
Idaü vuccatàvuso dukkhanirodhaü ariyasaccaü.
This, venerable friends, is called the noble truth of the cessation of suffering.
The Fourth Noble Truth and its Analysis
Katama¤-càvuso dukkhanirodhagàminã pañipadà ariyasaccaü?
Now what, venerable friends, is the noble truth of the practice going to the end of suffering?
Ayam-eva ariyo aññhaïgiko maggo, seyyathãdaü:
It is this noble path with eight factors, as follows:
i. sammàdiññhi
right view
ii. sammàsaïkappo
right thought
iii. sammàvàcà
right speech
iv. sammàkammanto
right action
v. sammà-àjãvo
right livelihood
vi. sammàvàyàmo
right endeavour
vii. sammàsati
right mindfulness
viii. sammàsamàdhi.
right concentration.
Katamà càvuso sammàdiññhi?
Now what, venerable friends, is right view?
Yaü kho àvuso dukkhe ¤àõaü
That, venerable friends, which is knowledge about suffering
dukkhasamudaye ¤àõaü
knowledge about the arising of suffering
dukkhanirodhe ¤àõaü
knowledge about the cessation of suffering
dukkhanirodhagàminiyà pañipadàya
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¤àõaü.
knowledge about the practice going to the cessation of suffering.
Ayaü vuccatàvuso sammàdiññhi.
This, venerable friends, is called right view.
Katamo càvuso sammàsaïkappo?
Now what, venerable friends, is right thought?
Nekkhammasaïkappo
The thought of renunciation
avyàpàdasaïkappo
the thought of good will
avihiüsàsaïkappo.
the thought of non-violence.
Ayaü vuccatàvuso sammàsaïkappo.
This, venerable friends, is called right thought.
Katamà càvuso sammàvàcà?
Now what, venerable friends, is right speech?
Musàvàdà veramaõã
Refraining from false speech
pisuõàvàcà
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veramaõã
refraining from malicious speech
pharusàvàcà
15
veramaõã
refraining from rough speech
samphappalàpà veramaõã.
refraining from frivolous talk.
Ayaü vuccatàvuso sammàvàcà.
This, venerable friends, is called right speech.
Katamo càvuso sammàkammanto?
Now what, venerable friends, is right action?
Pàõàtipàtà veramaõã
Refraining from killing living creatures
adinnàdànà veramaõã
refraining from taking what has not been given
kàmesu micchàcàrà veramaõã.
refraining from sexual misconduct.
Ayaü vuccatàvuso sammàkammanto.
This, venerable friends, is called right action.
Katamo càvuso sammà-àjãvo?
Now what, venerable friends, is right livelihood?
Idhàvuso ariyasàvako micchà-àjãvaü pahàya,
Here, venerable friends, a noble disciple, having given up wrong ways of livelihood,
sammà-àjãvena jãvikaü kappeti.
earns his living by a right way of livelihood.
Ayaü vuccatàvuso sammà-àjãvo.
This, venerable friends, is called right livelihood.
Katamo càvuso sammàvàyàmo?
Now what, venerable friends, is right endeavour?
Idhàvuso bhikkhu anuppannànaü pàpakànaü
Here, venerable friends, a monk generates desire not to take up bad
akusalànaü dhammànaü anuppàdàya chandaü janeti,
and unwholesome things that have not yet arisen,
vàyamati viriyaü àrabhati cittaü paggaõhàti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Uppannànaü pàpakànaü akusalànaü dhammànaü
He generates desire to give up bad and unwholesome things
pahànàya chandaü janeti,
that have already arisen,
vàyamati viriyaü àrabhati cittaü paggaõhàti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Anuppannànaü kusalànaü dhammànaü uppàdàya chandaü janeti,
He generates desire to take up wholesome things that have not yet arisen,
vàyamati viriyaü àrabhati cittaü paggaõhàti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Uppannànaü kusalànaü dhammànaü ñhitiyà, asammosàya,
He geberates desire for the endurance of wholesome things that have arisen, their non-forgetting,
bhiyyobhàvàya,
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vepullàya, bhàvanàya, pàripåriyà
17
chandaü janeti,
multiplicaton, extension, development, and fulfilment,
vàyamati viriyaü àrabhati cittaü paggaõhàti padahati.
(in this regard) he endeavours, instigates energy, exerts his mind, and makes an effort.
Ayaü vuccatàvuso sammàvàyàmo.
This, venerable friends, is called right endeavour.
Katamà càvuso sammàsati?
Now what, venerable friends, is right mindfulness?
Idhàvuso bhikkhu kàye kàyànupassã viharati,
Here, venerable friends, a monk dwells contemplating (the nature of) the body in the body,
àtàpã, sampajàno, satimà, vineyya loke abhijjhàdomanassaü.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Vedanàsu vedanànupassã viharati,
He dwells contemplating (the nature of) feelings in feelings,
àtàpã, sampajàno, satimà, vineyya loke abhijjhàdomanassaü.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Citte cittànupassã viharati,
He dwells contemplating (the nature of) the mind in the mind,
àtàpã, sampajàno, satimà, vineyya loke abhijjhàdomanassaü.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Dhammesu dhammànupassã viharati,
He dwells contemplating (the nature of) things in (various) things
àtàpã, sampajàno, satimà, vineyya loke abhijjhàdomanassaü.
ardent, clearly knowing, and mindful, after removing avarice and sorrow regarding the world.
Ayaü vuccatàvuso sammàsati.
This, venerable friends, is called right mindfulness.
Katamo
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càvuso sammàsamàdhi?
Now what, venerable friends, is right concentration?
Idhàvuso bhikkhu vivicceva kàmehi, vivicca akusalehi dhammehi,
Here, venerable friends, a monk, quite secluded from sense desires, secluded from unwholesome things,
savitakkaü, savicàraü, vivekajaü pãtisukhaü,
having applied thought, sustained thought, and the happiness and rapture born of seclusion,
pañhamaü jhànaü upasampajja viharati.
dwells having attained the first absorption.
Vitakkavicàrànaü våpasamà
With the ending of applied thought, and sustained thought,
ajjhattaü sampasàdanaü, cetaso ekodibhàvaü,
with internal clarity, and one-pointedness of mind,
avitakkaü, avicàraü, samàdhijaü pãtisukhaü,
being without applied thought, without sustained thought, having the happiness and rapture born of concentration,
dutiyaü jhànaü upasampajja viharati.
he dwells having attained the second absorption.
Pãtiyà ca viràgà upekkhako
19
ca viharati,
With the fading away of rapture he dwells equanimous,
sato ca sampajàno, sukhaü ca kàyena pañisaüvedeti,
mindful, clearly knowing, experiencing happiness through the body,
yan-taü ariyà àcikkhanti: ßUpekkhako
20
satimà sukhavihàrãû ti,
about this the noble ones declare: ßHe lives pleasantly, mindful, and equanimous,û
tatiyaü jhànaü upasampajja viharati.
(thus) he dwells having attained the third absorption.
Sukhassa ca pahànà, dukkhassa ca pahànà,
Having given up pleasure, given up pain,
pubbeva somanassadomanassànaü atthaïgamà
and with the previous disappearence of mental well-being and sorrow,
adukkhaü, asukhaü, upekkhà
21
-satipàrisuddhiü
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,
catutthaü jhànaü
22
upasampajja viharati.
he dwells having attained the fourth absorption.
Ayaü vuccatàvuso sammàsamàdhi.
This, venerable friends, is called right concentration.
Idaü vuccatàvuso dukkhanirodhagàminã pañipadà ariyasaccaü.
This, venerable friends, is called the noble truth of the practice going to the cessation of suffering.
Tathàgatena àvuso Arahatà Sammàsambuddhena,
The Realised One, friends, the Worthy One, the Perfect Sambuddha,
Bàràõasiyaü Isipatane Migadàye,
while near Bàràõasã, in the Deer Park at Isipatana,
anuttaraü Dhammacakkaü pavattitaü,
has set rolling the unsurpassed Dhamma Wheel,
appativattiyaü samaõena và bràhmaõena và
and it cannot be rolled back by an ascetic or by a brahmin
devena và màrena và brahmunà và kenaci và lokasmiü.
23
or by a god or by a demon or by a deity or by anyone in the world.
Yad-idaü imesaü catunnaü ariyasaccànaü àcikkhanà,
That is to say, the explanation, revealing, making known, setting forth,
desanà, pa¤¤àpanà, paññhapanà, vivaraõà, vibhajanà, uttànãkammanû-ti.
opening up, analysing, and making plain, of these four noble truths.û
Idam-avoc'
24
àyasmà Sàriputto,
Venerable Sàriputta said this,
attamanà te bhikkhå àyasmato Sàriputtassa bhàsitaü abhinandun-ti.
and those monks were uplifted and greatly rejoiced in venerable Sàriputta's words.
Niññhitàni Atirekàni Sattasuttàni
25
The Seven Supplementary Discourses are Finished
End Notes
1
PPV, PPV2:
pa¤¤apanà,
and so throughout
2
CBhp, MPP, PPV2: -
gàminã pañipadà,
similarly below
3
PPV, PPV2:
pa¤¤apetuü
4
CBhp: omits this line
5
MPP, PPV: -
upàyàsà dukkhà
6
PPV2 omits this line.
7
CBhp:
abhinibbanti
8
CBhp:
asàtaü vedayitaü
9
CBhp:
asàtaü vediyikaü
(sic); MPP:
cetasikaü dukkhaü, asàtaü
(i.e. omits second
cetasikaü
): PPV2:
cetasikaü dukkhaü, asàtaü manosamphassajaü
(i.e. omits second
cetasikaü
&
vediyataü
)!
10
CBhp:
Katame
11
PPV:
dukkhasamudayo,
here and below
12
PPV:
dukkhanirodho,
here and below
13
CBhp: -
gàminã pañipadàya
14
CBhp:
pisuõàya vàcàya
15
CBhp:
pharusàya vàcàya
16
PPV, PPV2:
bhãyyobhàvàya
17
CBhp, PPV2:
pàripuriyà
18
CBhp:
Katamà
19
PPV:
upekkho
; CBhp:
upekhako
20
CBhp:
upekhako
21
PPV:
upekhà
22
PPV2:
catutthajjhànaü
23
PPV2:
lokasmin-ti
24
MPP, PPV
: Idam-avoca
25
MPP, PPV, CBhp omit this end title.
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