So I have heard. Evaṁ me sutaṁ—At one time the Buddha was staying near Varanasi, in the deer park at Isipatana. ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. There the Buddha addressed the mendicants, Tatra kho bhagavā bhikkhū āmantesi: “Mendicants!” “bhikkhavo”ti.

“Venerable sir,” they replied. “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. The Buddha said this: Bhagavā etadavoca:

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

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

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

Mendicants, you should cultivate friendship with Sāriputta and Moggallāna. Sevatha, bhikkhave, sāriputtamoggallāne; You should associate with Sāriputta and Moggallāna. bhajatha, bhikkhave, sāriputtamoggallāne. They’re astute, and they support their spiritual companions. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ. Sāriputta is like one who gives birth, Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto; while Moggallāna is like one who raises the child. seyyathāpi jātassa āpādetā, evaṁ moggallāno. Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputta is able to explain, teach, assert, establish, clarify, analyze, and reveal the four noble truths in detail.” Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.

That is what the Buddha said. Idamavoca bhagavā. When he had spoken, the Holy One rose from his seat and entered his dwelling. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.

Then soon after the Buddha left, Venerable Sāriputta said to the mendicants, Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “Reverends, mendicants!” “āvuso bhikkhave”ti.

“Reverend,” they replied. “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Sāriputta said this: Āyasmā sāriputto etadavoca:

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

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

And what is the noble truth of suffering? Katamañcāvuso, dukkhaṁ ariyasaccaṁ? 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. Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.

And what is rebirth? Katamā cāvuso, jāti? 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. Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, This is called rebirth. ayaṁ vuccatāvuso: ‘jāti’.

And what is old age? Katamā cāvuso, jarā? 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. Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, This is called old age. ayaṁ vuccatāvuso: ‘jarā’.

And what is death? Katamañcāvuso, maraṇaṁ? 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. Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, This is called death. idaṁ vuccatāvuso: ‘maraṇaṁ’.

And what is sorrow? Katamo cāvuso, soko? The sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering. Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, This is called sorrow. ayaṁ vuccatāvuso: ‘soko’.

And what is lamentation? Katamo cāvuso, paridevo? The wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering. Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, This is called lamentation. ayaṁ vuccatāvuso: ‘paridevo’.

And what is pain? Katamañcāvuso, dukkhaṁ? Physical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact. Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, This is called pain. idaṁ vuccatāvuso: ‘dukkhaṁ’.

And what is sadness? Katamañcāvuso, domanassaṁ? Mental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact. Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, This is called sadness. idaṁ vuccatāvuso: ‘domanassaṁ’.

And what is distress? Katamo cāvuso, upāyāso? The stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering. Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, This is called distress. ayaṁ vuccatāvuso: ‘upāyāso’.

And what is ‘not getting what you wish for is suffering’? Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ? In sentient beings who are liable to be reborn, such a wish arises: Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’ ‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti. But you can’t get that by wishing. Na kho panetaṁ icchāya pattabbaṁ. This is: ‘not getting what you wish for is suffering.’ Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. In sentient beings who are liable to grow old … Jarādhammānaṁ, āvuso, sattānaṁ …pe… fall ill … byādhidhammānaṁ, āvuso, sattānaṁ … die … maraṇadhammānaṁ, āvuso, sattānaṁ … experience sorrow, lamentation, pain, sadness, and distress, such a wish arises: sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘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!’ ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. But you can’t get that by wishing. Na kho panetaṁ icchāya pattabbaṁ. This is: ‘not getting what you wish for is suffering.’ Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.

And what is ‘in brief, the five grasping aggregates are suffering’? Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā? They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness. Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. This is called ‘in brief, the five grasping aggregates are suffering.’ Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’. This is called the noble truth of suffering. Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.

And what is the noble truth of the origin of suffering? Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—craving for sensual pleasures, craving for existence, and craving for nonexistence. kāmataṇhā bhavataṇhā vibhavataṇhā, This is called the noble truth of the origin of suffering. idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.

And what is the noble truth of the cessation of suffering? Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ? It’s the fading away and cessation of that very same craving no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, This is called the noble truth of the cessation of suffering. idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.

And what is the noble truth of the practice that leads to the cessation of suffering? Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? It is simply this noble eightfold path, that is: Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

And what is right view? Katamā cāvuso, sammādiṭṭhi? Knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, This is called right view. ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.

And what is right purpose? Katamo cāvuso, sammāsaṅkappo? Purposes of renunciation, good will, and harmlessness. Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo, This is called right purpose. ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.

And what is right speech? Katamā cāvuso, sammāvācā? Refraining from lying, backbiting, harsh speech, and talking nonsense. Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, This is called right speech. ayaṁ vuccatāvuso: ‘sammāvācā’.

And what is right action? Katamo cāvuso, sammākammanto? Refraining from killing living creatures, stealing, and sexual misconduct. Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, This is called right action. ayaṁ vuccatāvuso: ‘sammākammanto’.

And what is right livelihood? Katamo cāvuso, sammāājīvo? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti, This is called right livelihood. ayaṁ vuccatāvuso: ‘sammāājīvo’.

And what is right effort? Katamo cāvuso, sammāvāyāmo? It’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya 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. 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 skillful qualities arise. 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 that have arisen remain, are not lost, but increase, mature, and are completed by development. uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, This is called right effort. ayaṁ vuccatāvuso: ‘sammāvāyāmo’.

And what is right mindfulness? Katamā cāvuso, sammāsati? 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. Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. They meditate observing an aspect of feelings … Vedanāsu vedanānupassī viharati …pe… mind … citte cittānupassī viharati … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, This is called right mindfulness. ayaṁ vuccatāvuso: ‘sammāsati’.

And what is right immersion? Katamo cāvuso, sammāsamādhi? 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. Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ 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. vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, 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.’ pītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe… With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. catutthaṁ jhānaṁ upasampajja viharati, This is called right immersion. ayaṁ vuccatāvuso: ‘sammāsamādhi’. This is called the noble truth of the practice that leads to the cessation of suffering. Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.

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. Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.” imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.

That’s what Venerable Sāriputta said. Idamavoca āyasmā sāriputto. Satisfied, the mendicants approved what Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.