{"id":"mn141","title":"The Analysis of the Truths","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn141","title":"The Analysis of the Truths","units":[{"id":"mn141:0","sourceIds":["mn141:0.1","mn141:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 141\nSaccavibhaṅgasutta","en":"Middle Discourses 141\nThe Analysis of the Truths"}},{"id":"mn141:1","sourceIds":["mn141:1.1","mn141:1.2","mn141:1.3","mn141:1.4","mn141:1.5","mn141:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.\nTatra kho bhagavā bhikkhū āmantesi:\n“bhikkhavo”ti.\n“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.\nBhagavā etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Varanasi in the deer park at Isipatana.\nThere the Buddha addressed the mendicants,\n“Mendicants!”\n“Venerable sir,” they replied.\nThe Buddha said this:"}},{"id":"mn141:2","sourceIds":["mn141:2.1","mn141:2.2","mn141:2.3"],"kind":"text","text":{"pi":"“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—\ncatunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.\nKatamesaṁ catunnaṁ?","en":"“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.\nIt is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.\nWhat four?"}},{"id":"mn141:3","sourceIds":["mn141:3.1"],"kind":"text","text":{"pi":"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.","en":"The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering."}},{"id":"mn141:4","sourceIds":["mn141:4.1","mn141:4.2"],"kind":"text","text":{"pi":"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—\nimesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.","en":"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.\nIt is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths."}},{"id":"mn141:5","sourceIds":["mn141:5.1","mn141:5.2","mn141:5.3","mn141:5.4","mn141:5.5","mn141:5.6","mn141:5.7"],"kind":"text","text":{"pi":"Sevatha, bhikkhave, sāriputtamoggallāne;\nbhajatha, bhikkhave, sāriputtamoggallāne.\nPaṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.\nSeyyathāpi, bhikkhave, janetā, evaṁ sāriputto;\nseyyathāpi jātassa āpādetā, evaṁ moggallāno.\nSāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.\nSāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.","en":"Mendicants, you should cultivate friendship with Sāriputta and Moggallāna.\nYou should associate with Sāriputta and Moggallāna.\nThey’re astute, and they support their spiritual companions.\nSāriputta is like one who gives birth,\nwhile Moggallāna is like one who raises the child.\nSāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal.\nSāriputta is able to explain, teach, assert, establish, clarify, analyze, and reveal the four noble truths in detail.”"}},{"id":"mn141:6","sourceIds":["mn141:6.1","mn141:6.2"],"kind":"text","text":{"pi":"Idamavoca bhagavā.\nIdaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.","en":"That is what the Buddha said.\nWhen he had spoken, the Holy One rose from his seat and entered his dwelling."}},{"id":"mn141:7","sourceIds":["mn141:7.1","mn141:7.2","mn141:7.3","mn141:7.4"],"kind":"text","text":{"pi":"Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:\n“āvuso bhikkhave”ti.\n“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.\nĀyasmā sāriputto etadavoca:","en":"Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants,\n“Reverends, mendicants!”\n“Reverend,” they replied.\nSāriputta said this:"}},{"id":"mn141:8","sourceIds":["mn141:8.1","mn141:8.2","mn141:8.3"],"kind":"text","text":{"pi":"“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—\ncatunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.\nKatamesaṁ catunnaṁ?","en":"“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.\nIt is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.\nWhat four?"}},{"id":"mn141:9","sourceIds":["mn141:9.1"],"kind":"text","text":{"pi":"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.","en":"The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering."}},{"id":"mn141:10","sourceIds":["mn141:10.1","mn141:10.2"],"kind":"text","text":{"pi":"Katamañcāvuso, dukkhaṁ ariyasaccaṁ?\nJātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.","en":"And what is the noble truth of suffering?\nRebirth 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."}},{"id":"mn141:11","sourceIds":["mn141:11.1","mn141:11.2","mn141:11.3"],"kind":"text","text":{"pi":"Katamā cāvuso, jāti?\nYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,\nayaṁ vuccatāvuso: ‘jāti’.","en":"And what is rebirth?\nThe 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.\nThis is called rebirth."}},{"id":"mn141:12","sourceIds":["mn141:12.1","mn141:12.2","mn141:12.3"],"kind":"text","text":{"pi":"Katamā cāvuso, jarā?\nYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko,\nayaṁ vuccatāvuso: ‘jarā’.","en":"And what is old age?\nThe 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.\nThis is called old age."}},{"id":"mn141:13","sourceIds":["mn141:13.1","mn141:13.2","mn141:13.3"],"kind":"text","text":{"pi":"Katamañcāvuso, maraṇaṁ?\nYā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,\nidaṁ vuccatāvuso: ‘maraṇaṁ’.","en":"And what is death?\nThe 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.\nThis is called death."}},{"id":"mn141:14","sourceIds":["mn141:14.1","mn141:14.2","mn141:14.3"],"kind":"text","text":{"pi":"Katamo cāvuso, soko?\nYo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko,\nayaṁ vuccatāvuso: ‘soko’.","en":"And what is sorrow?\nThe sorrow, sorrowing, state of sorrow, inner sorrow, inner deep sorrow in someone who has undergone misfortune, who has experienced suffering.\nThis is called sorrow."}},{"id":"mn141:15","sourceIds":["mn141:15.1","mn141:15.2","mn141:15.3"],"kind":"text","text":{"pi":"Katamo cāvuso, paridevo?\nYo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ,\nayaṁ vuccatāvuso: ‘paridevo’.","en":"And what is lamentation?\nThe wail, lament, wailing, lamenting, state of wailing and lamentation in someone who has undergone misfortune, who has experienced suffering.\nThis is called lamentation."}},{"id":"mn141:16","sourceIds":["mn141:16.1","mn141:16.2","mn141:16.3"],"kind":"text","text":{"pi":"Katamañcāvuso, dukkhaṁ?\nYaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,\nidaṁ vuccatāvuso: ‘dukkhaṁ’.","en":"And what is pain?\nPhysical pain, physical unpleasantness, the painful, unpleasant feeling that’s born from physical contact.\nThis is called pain."}},{"id":"mn141:17","sourceIds":["mn141:17.1","mn141:17.2","mn141:17.3"],"kind":"text","text":{"pi":"Katamañcāvuso, domanassaṁ?\nYaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ,\nidaṁ vuccatāvuso: ‘domanassaṁ’.","en":"And what is sadness?\nMental pain, mental displeasure, the painful, unpleasant feeling that’s born from mind contact.\nThis is called sadness."}},{"id":"mn141:18","sourceIds":["mn141:18.1","mn141:18.2","mn141:18.3"],"kind":"text","text":{"pi":"Katamo cāvuso, upāyāso?\nYo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ,\nayaṁ vuccatāvuso: ‘upāyāso’.","en":"And what is distress?\nThe stress, distress, state of stress and distress in someone who has undergone misfortune, who has experienced suffering.\nThis is called distress."}},{"id":"mn141:19","sourceIds":["mn141:19.1","mn141:19.2","mn141:19.3","mn141:19.4","mn141:19.5","mn141:19.6","mn141:19.7","mn141:19.8","mn141:19.9","mn141:19.10","mn141:19.11","mn141:19.12"],"kind":"text","text":{"pi":"Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ?\nJātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:\n‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti.\nNa kho panetaṁ icchāya pattabbaṁ.\nIdampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.\nJarādhammānaṁ, āvuso, sattānaṁ …pe…\nbyādhidhammānaṁ, āvuso, sattānaṁ …\nmaraṇadhammānaṁ, āvuso, sattānaṁ …\nsokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:\n‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti.\nNa kho panetaṁ icchāya pattabbaṁ.\nIdampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.","en":"And what is ‘not getting what you wish for is suffering’?\nIn sentient beings who are liable to be reborn, such a wish arises:\n‘Oh, if only we were not liable to be reborn! If only rebirth would not come to us!’\nBut you can’t get that by wishing.\nThis is: ‘not getting what you wish for is suffering’.\nIn sentient beings who are liable to grow old …\nfall ill …\ndie …\nexperience sorrow, lamentation, pain, sadness, and distress, such a wish arises:\n‘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!’\nBut you can’t get that by wishing.\nThis is: ‘not getting what you wish for is suffering’."}},{"id":"mn141:20","sourceIds":["mn141:20.1","mn141:20.2","mn141:20.3","mn141:20.4"],"kind":"text","text":{"pi":"Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā?\nSeyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.\nIme vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.\nIdaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.","en":"And what is ‘in brief, the five grasping aggregates are suffering’?\nThey are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.\nThis is called ‘in brief, the five grasping aggregates are suffering’.\nThis is called the noble truth of suffering."}},{"id":"mn141:21","sourceIds":["mn141:21.1","mn141:21.2","mn141:21.3","mn141:21.4"],"kind":"text","text":{"pi":"Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?\nYāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—\nkāmataṇhā bhavataṇhā vibhavataṇhā,\nidaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.","en":"And what is the noble truth of the origin of suffering?\nIt’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,\ncraving for sensual pleasures, craving for continued existence, and craving for nonexistence.\nThis is called the noble truth of the origin of suffering."}},{"id":"mn141:22","sourceIds":["mn141:22.1","mn141:22.2","mn141:22.3"],"kind":"text","text":{"pi":"Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?\nYo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,\nidaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.","en":"And what is the noble truth of the cessation of suffering?\nIt’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.\nThis is called the noble truth of the cessation of suffering."}},{"id":"mn141:23","sourceIds":["mn141:23.1","mn141:23.2","mn141:23.3"],"kind":"text","text":{"pi":"Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?\nAyameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—\nsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.","en":"And what is the noble truth of the practice that leads to the cessation of suffering?\nIt is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"mn141:24","sourceIds":["mn141:24.1","mn141:24.2","mn141:24.3"],"kind":"text","text":{"pi":"Katamā cāvuso, sammādiṭṭhi?\nYaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ,\nayaṁ vuccatāvuso: ‘sammādiṭṭhi’.","en":"And what is right view?\nKnowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.\nThis is called right view."}},{"id":"mn141:25","sourceIds":["mn141:25.1","mn141:25.2","mn141:25.3"],"kind":"text","text":{"pi":"Katamo cāvuso, sammāsaṅkappo?\nNekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo,\nayaṁ vuccatāvuso: ‘sammāsaṅkappo’.","en":"And what is right purpose?\nPurposes of renunciation, good will, and harmlessness.\nThis is called right purpose."}},{"id":"mn141:26","sourceIds":["mn141:26.1","mn141:26.2","mn141:26.3"],"kind":"text","text":{"pi":"Katamā cāvuso, sammāvācā?\nMusāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,\nayaṁ vuccatāvuso: ‘sammāvācā’.","en":"And what is right speech?\nRefraining from lying, backbiting, harsh speech, and talking nonsense.\nThis is called right speech."}},{"id":"mn141:27","sourceIds":["mn141:27.1","mn141:27.2","mn141:27.3"],"kind":"text","text":{"pi":"Katamo cāvuso, sammākammanto?\nPāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,\nayaṁ vuccatāvuso: ‘sammākammanto’.","en":"And what is right action?\nRefraining from killing living creatures, stealing, and sexual misconduct.\nThis is called right action."}},{"id":"mn141:28","sourceIds":["mn141:28.1","mn141:28.2","mn141:28.3"],"kind":"text","text":{"pi":"Katamo cāvuso, sammāājīvo?\nIdhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,\nayaṁ vuccatāvuso: ‘sammāājīvo’.","en":"And what is right livelihood?\nIt’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.\nThis is called right livelihood."}},{"id":"mn141:29","sourceIds":["mn141:29.1","mn141:29.2","mn141:29.3","mn141:29.4","mn141:29.5","mn141:29.6"],"kind":"text","text":{"pi":"Katamo cāvuso, sammāvāyāmo?\nIdhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,\nuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,\nanuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,\nuppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati,\nayaṁ vuccatāvuso: ‘sammāvāyāmo’.","en":"And what is right effort?\nIt’s when a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.\nThey generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.\nThey 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 fully developed.\nThis is called right effort."}},{"id":"mn141:30","sourceIds":["mn141:30.1","mn141:30.2","mn141:30.3","mn141:30.4","mn141:30.5","mn141:30.6"],"kind":"text","text":{"pi":"Katamā cāvuso, sammāsati?\nIdhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ.\nVedanāsu vedanānupassī viharati …pe…\ncitte cittānupassī viharati …\ndhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,\nayaṁ vuccatāvuso: ‘sammāsati’.","en":"And what is right mindfulness?\nIt’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThey meditate observing an aspect of feelings …\nmind …\nprinciples—keen, aware, and mindful, rid of covetousness and displeasure for the world.\nThis is called right mindfulness."}},{"id":"mn141:31","sourceIds":["mn141:31.1","mn141:31.2","mn141:31.3","mn141:31.4","mn141:31.5","mn141:31.6","mn141:31.7"],"kind":"text","text":{"pi":"Katamo cāvuso, sammāsamādhi?\nIdhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati,\nvitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati,\npītiyā ca virāgā upekkhako ca viharati …pe… tatiyaṁ jhānaṁ …pe…\ncatutthaṁ jhānaṁ upasampajja viharati,\nayaṁ vuccatāvuso: ‘sammāsamādhi’.\nIdaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.","en":"And what is right immersion?\nIt’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.\nAs 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.\nAnd with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’\nWith 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.\nThis is called right immersion.\nThis is called the noble truth of the practice that leads to the cessation of suffering."}},{"id":"mn141:32","sourceIds":["mn141:32.1","mn141:32.2","mn141:32.3","mn141:32.4","mn141:32.5"],"kind":"text","text":{"pi":"Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ—\nimesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.\nIdamavoca āyasmā sāriputto.\nAttamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.\nSaccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.","en":"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.\nIt is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.”\nThat is what Venerable Sāriputta said.\nSatisfied, the mendicants approved what Sāriputta said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn141/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}