sutta » mn » Majjhima Nikāya 141

Saccavibhaṅgasutta

The Analysis of the Truths

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
At one time the Buddha was staying near Varanasi, in the deer park at Isipatana.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“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—
“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 Brahmā or by anyone in the world.

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.

Katamesaṁ catunnaṁ?
What four?

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 noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads 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—
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 Brahmā or by anyone in the world.

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.

Sevatha, bhikkhave, sāriputtamoggallāne;
Mendicants, you should cultivate friendship with Sāriputta and Moggallāna.

bhajatha, bhikkhave, sāriputtamoggallāne.
You should associate with Sāriputta and Moggallāna.

Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.
They’re astute, and they support their spiritual companions.

Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto;
Sāriputta is just like the mother who gives birth,

seyyathāpi jātassa āpādetā, evaṁ moggallāno.
while Moggallāna is like the one who raises the child.

Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.
Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal.

Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.
Sāriputta is able to explain, teach, assert, establish, clarify, analyze, and reveal the four noble truths in detail.”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then soon after the Buddha left, Venerable Sāriputta said to the mendicants,

“āvuso bhikkhave”ti.
“Reverends, mendicants!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“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—
“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 Brahmā or by anyone in the world.

catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.

Katamesaṁ catunnaṁ?
What four?

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 noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

Katamañcāvuso, dukkhaṁ ariyasaccaṁ?
And what is the noble truth of suffering?

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

Katamā cāvuso, jāti?
And what is rebirth?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,
The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.

ayaṁ vuccatāvuso: ‘jāti’.
This is called rebirth.

Katamā cāvuso, jarā?
And what is old age?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,
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.

ayaṁ vuccatāvuso: ‘jarā’.
This is called old age.

Katamañcāvuso, maraṇaṁ?
And what is death?

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,
The passing away, perishing, 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.

idaṁ vuccatāvuso: ‘maraṇaṁ’.
This is called death.

Katamo cāvuso, soko?
And what is sorrow?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,
The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.

ayaṁ vuccatāvuso: ‘soko’.
This is called sorrow.

Katamo cāvuso, paridevo?
And what is lamentation?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,
The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.

ayaṁ vuccatāvuso: ‘paridevo’.
This is called lamentation.

Katamañcāvuso, dukkhaṁ?
And what is pain?

Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,
Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.

idaṁ vuccatāvuso: ‘dukkhaṁ’.
This is called pain.

Katamañcāvuso, domanassaṁ?
And what is sadness?

Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,
Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.

idaṁ vuccatāvuso: ‘domanassaṁ’.
This is called sadness.

Katamo cāvuso, upāyāso?
And what is distress?

Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,
The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.

ayaṁ vuccatāvuso: ‘upāyāso’.
This is called distress.

Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?
And what is ‘not getting what you wish for is suffering’?

Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:
In sentient beings who are liable to be reborn, such a wish arises:

‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.
‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’

Na kho panetaṁ icchāya pattabbaṁ.
But you can’t get that by wishing.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
This is: ‘not getting what you wish for is suffering.’

Jarādhammānaṁ, āvuso, sattānaṁ …pe…
In sentient beings who are liable to grow old …

byādhidhammānaṁ, āvuso, sattānaṁ …
fall ill …

maraṇadhammānaṁ, āvuso, sattānaṁ …
die …

sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises:

‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.
‘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!’

Na kho panetaṁ icchāya pattabbaṁ.
But you can’t get that by wishing.

Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
This is: ‘not getting what you wish for is suffering.’

Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?
And what is ‘in brief, the five grasping aggregates are suffering’?

Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.

Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.
This is called ‘in brief, the five grasping aggregates are suffering.’

Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.
This is called the noble truth of suffering.

Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?
And what is the noble truth of the origin of suffering?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is,

kāmataṇhā bhavataṇhā vibhavataṇhā,
craving for sensual pleasures, craving to continue existence, and craving to end existence.

idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.
This is called the noble truth of the origin of suffering.

Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?
And what is the noble truth of the cessation of suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,
It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not clinging to it.

idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.
This is called the noble truth of the cessation of suffering.

Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?
And what is the noble truth of the practice that leads to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Katamā cāvuso, sammādiṭṭhi?
And what is right view?

Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ,
Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.
This is called right view.

Katamo cāvuso, sammāsaṅkappo?
And what is right thought?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo,
Thoughts of renunciation, good will, and harmlessness.

ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.
This is called right thought.

Katamā cāvuso, sammāvācā?
And what is right speech?

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,
Refraining from lying, divisive speech, harsh speech, and talking nonsense.

ayaṁ vuccatāvuso: ‘sammāvācā’.
This is called right speech.

Katamo cāvuso, sammākammanto?
And what is right action?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,
Refraining from killing living creatures, stealing, and sexual misconduct.

ayaṁ vuccatāvuso: ‘sammākammanto’.
This is called right action.

Katamo cāvuso, sammāājīvo?
And what is right livelihood?

Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.

ayaṁ vuccatāvuso: ‘sammāājīvo’.
This is called right livelihood.

Katamo cāvuso, sammāvāyāmo?
And what is right effort?

Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,
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 completed by development.

ayaṁ vuccatāvuso: ‘sammāvāyāmo’.
This is called right effort.

Katamā cāvuso, sammāsati?
And what is right mindfulness?

Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.
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.

Vedanāsu vedanānupassī viharati …pe…
They meditate observing an aspect of feelings …

citte cittānupassī viharati …
mind …

dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.

ayaṁ vuccatāvuso: ‘sammāsati’.
This is called right mindfulness.

Katamo cāvuso, sammāsamādhi?
And what is right immersion?

Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,
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.

vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,
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.

pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

catutthaṁ jhānaṁ upasampajja viharati,
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

ayaṁ vuccatāvuso: ‘sammāsamādhi’.
This is called right immersion.

Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.
This is called the noble truth of the practice that leads to the cessation of suffering.

Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—
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 Brahmā or by anyone in the world.

imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.”

Idamavoca āyasmā sāriputto.
That’s what Venerable Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what Sāriputta said.

Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.