Scripture · Sanskrit Bible with the King James Version · the Pāli Canon
Middle Discourses 141 मज्झिमनिकाय 141
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Saccavibhaṅgasutta
Pāli in Devanagari; under each word its Roman pronunciation, syllable by syllable (ṃ = nasal hum). Tap a Pāli word for its meaning (PTS Pāli-English Dictionary); tap again to open it in the Pāli dictionary.
Verse: 123456789101112131415161718192021222324252627282930313233343536373839404142434445464748495051525354555657585960616263646566676869707172737475767778798081828384858687888990919293949596979899100101102103104105106107108109110111112113114115116117118119120121122 · Hide pronunciation
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Middle Discourses 141
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“भिक्खवो”ति।bhik·kha·vo
“bhikkhavo”ti.
“Mendicants!”
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“भदन्ते”तिbha·dan·te तेte भिक्खूbhik·khū भगवतोbha·ga·va·to पच्चस्सोसुं।pac·cas·so·suṃ
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
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“तथागतेन,ta·thā·ga·te·na भिक्खवे,bhik·kha·ve अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितंpa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिं,lo·kas·miṃ यदिदं—ya·di·daṃ
“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 divinity or by anyone in the world.
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चतुन्नंca·tun·naṃ अरियसच्चानंa·ri·ya·sac·cā·naṃ आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं।ut·tā·nī·kam·maṃ
catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
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दुक्खस्सduk·khas·sa अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं,ut·tā·nī·kam·maṃ दुक्खसमुदयस्सduk·kha·sa·mu·da·yas·sa अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं,ut·tā·nī·kam·maṃ दुक्खनिरोधस्सduk·kha·ni·ro·dhas·sa अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं,ut·tā·nī·kam·maṃ दुक्खनिरोधगामिनियाduk·kha·ni·ro·dha·gā·mi·ni·yā पटिपदायpa·ṭi·pa·dā·ya अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं।ut·tā·nī·kam·maṃ
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.
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तथागतेन,ta·thā·ga·te·na भिक्खवे,bhik·kha·ve अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितंpa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिं,lo·kas·miṃ यदिदं—ya·di·daṃ
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 divinity or by anyone in the world.
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इमेसंi·me·saṃ चतुन्नंca·tun·naṃ अरियसच्चानंa·ri·ya·sac·cā·naṃ आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं।ut·tā·nī·kam·maṃ
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.
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सेवथ,se·va·tha भिक्खवे,bhik·kha·ve सारिपुत्तमोग्गल्लाने;sā·ri·put·ta·mog·gal·lā·ne
Sevatha, bhikkhave, sāriputtamoggallāne;
Mendicants, you should cultivate friendship with Sāriputta and Moggallāna.
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भजथ,bha·ja·tha भिक्खवे,bhik·kha·ve सारिपुत्तमोग्गल्लाने।sā·ri·put·ta·mog·gal·lā·ne
bhajatha, bhikkhave, sāriputtamoggallāne.
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पण्डिताpaṇ·ḍi·tā भिक्खूbhik·khū अनुग्गाहकाa·nug·gā·ha·kā सब्रह्मचारीनं।sab·rah·ma·cā·rī·naṃ
Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ.
They’re astute, and they support their spiritual companions.
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सारिपुत्तो,sā·ri·put·to भिक्खवे,bhik·kha·ve सोतापत्तिफलेso·tā·pat·ti·pha·le विनेति,vi·ne·ti मोग्गल्लानोmog·gal·lā·no उत्तमत्थे।ut·ta·mat·the
Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe.
Sāriputta guides people to the fruit of stream-entry, Moggallāna to the highest goal.
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सारिपुत्तो,sā·ri·put·to भिक्खवे,bhik·kha·ve पहोतिpa·ho·ti चत्तारिcat·tā·ri अरियसच्चानिa·ri·ya·sac·cā·ni वित्थारेनvit·thā·re·na आचिक्खितुंā·cik·khi·tuṃ देसेतुंde·se·tuṃ पञ्ञापेतुंpañ·ñā·pe·tuṃ पट्ठपेतुंpaṭ·ṭha·pe·tuṃ विवरितुंvi·va·ri·tuṃ विभजितुंvi·bha·ji·tuṃ उत्तानीकातुन्”ति।ut·tā·nī·kā·tun
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.”
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“आवुसोā·vu·so भिक्खवे”ति।bhik·kha·ve
“āvuso bhikkhave”ti.
“Reverends, mendicants!”
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“आवुसो”तिā·vu·so खोkho तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa पच्चस्सोसुं।pac·cas·so·suṃ
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
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“तथागतेन,ta·thā·ga·te·na आवुसो,ā·vu·so अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितंpa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिं,lo·kas·miṃ यदिदं—ya·di·daṃ
“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 divinity or by anyone in the world.
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चतुन्नंca·tun·naṃ अरियसच्चानंa·ri·ya·sac·cā·naṃ आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं।ut·tā·nī·kam·maṃ
catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
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दुक्खस्सduk·khas·sa अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं,ut·tā·nī·kam·maṃ दुक्खसमुदयस्सduk·kha·sa·mu·da·yas·sa अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं,ut·tā·nī·kam·maṃ दुक्खनिरोधस्सduk·kha·ni·ro·dhas·sa अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं,ut·tā·nī·kam·maṃ दुक्खनिरोधगामिनियाduk·kha·ni·ro·dha·gā·mi·ni·yā पटिपदायpa·ṭi·pa·dā·ya अरियसच्चस्सa·ri·ya·sac·cas·sa आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मं।ut·tā·nī·kam·maṃ
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.
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जातिपिjā·ti·pi दुक्खा,duk·khā जरापिja·rā·pi दुक्खा,duk·khā मरणम्पिma·ra·ṇam·pi दुक्खं,duk·khaṃ सोकपरिदेवदुक्खदोमनस्सुपायासापिso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā·pi दुक्खा,duk·khā यम्पिच्छंyam·pic·chaṃ नna लभतिla·bha·ti तम्पिtam·pi दुक्खं;duk·khaṃ सङ्खित्तेनsaṅ·khit·te·na पञ्चुपादानक्खन्धाpañ·cu·pā·dā·nak·khan·dhā दुक्खा।duk·khā
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.
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याyā तेसंte·saṃ तेसंte·saṃ सत्तानंsat·tā·naṃ तम्हिtam·hi तम्हिtam·hi सत्तनिकायेsat·ta·ni·kā·ye जातिjā·ti सञ्जातिsañ·jā·ti ओक्कन्तिok·kan·ti अभिनिब्बत्तिa·bhi·nib·bat·ti खन्धानंkhan·dhā·naṃ पातुभावोpā·tu·bhā·vo आयतनानंā·ya·ta·nā·naṃ पटिलाभो,pa·ṭi·lā·bho
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho,
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.
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याyā तेसंte·saṃ तेसंte·saṃ सत्तानंsat·tā·naṃ तम्हिtam·hi तम्हिtam·hi सत्तनिकायेsat·ta·ni·kā·ye जराja·rā जीरणताjī·ra·ṇa·tā खण्डिच्चंkhaṇ·ḍic·caṃ पालिच्चंpā·lic·caṃ वलित्तचताva·lit·ta·ca·tā आयुनोā·yu·no संहानिsaṃ·hā·ni इन्द्रियानंin·dri·yā·naṃ परिपाको,pa·ri·pā·ko
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.
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याyā तेसंte·saṃ तेसंte·saṃ सत्तानंsat·tā·naṃ तम्हाtam·hā तम्हाtam·hā सत्तनिकायाsat·ta·ni·kā·yā चुतिcu·ti चवनताca·va·na·tā भेदोbhe·do अन्तरधानंan·ta·ra·dhā·naṃ मच्चुmac·cu मरणंma·ra·ṇaṃ कालङ्किरियाkā·laṅ·ki·ri·yā खन्धानंkhan·dhā·naṃ भेदोbhe·do कळेवरस्सka·ḷe·va·ras·sa निक्खेपोnik·khe·po जीवितिन्द्रियस्सुपच्छेदो,jī·vi·tin·dri·yas·su·pac·che·do
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo,
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.
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योyo खो,kho आवुसो,ā·vu·so अञ्ञतरञ्ञतरेनañ·ña·ta·rañ·ña·ta·re·na ब्यसनेनbya·sa·ne·na समन्नागतस्सsa·man·nā·ga·tas·sa अञ्ञतरञ्ञतरेनañ·ña·ta·rañ·ña·ta·re·na दुक्खधम्मेनduk·kha·dham·me·na फुट्ठस्सphuṭ·ṭhas·sa सोकोso·ko सोचनाso·ca·nā सोचितत्तंso·ci·tat·taṃ अन्तोसोकोan·to·so·ko अन्तोपरिसोको,an·to·pa·ri·so·ko
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.
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योyo खो,kho आवुसो,ā·vu·so अञ्ञतरञ्ञतरेनañ·ña·ta·rañ·ña·ta·re·na ब्यसनेनbya·sa·ne·na समन्नागतस्सsa·man·nā·ga·tas·sa अञ्ञतरञ्ञतरेनañ·ña·ta·rañ·ña·ta·re·na दुक्खधम्मेनduk·kha·dham·me·na फुट्ठस्सphuṭ·ṭhas·sa आदेवोā·de·vo परिदेवोpa·ri·de·vo आदेवनाā·de·va·nā परिदेवनाpa·ri·de·va·nā आदेवितत्तंā·de·vi·tat·taṃ परिदेवितत्तं,pa·ri·de·vi·tat·taṃ
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.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘परिदेवो’।pa·ri·de·vo
ayaṁ vuccatāvuso: ‘paridevo’.
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यंyaṃ खो,kho आवुसो,ā·vu·so कायिकंkā·yi·kaṃ दुक्खंduk·khaṃ कायिकंkā·yi·kaṃ असातंa·sā·taṃ कायसम्फस्सजंkā·ya·sam·phas·sa·jaṃ दुक्खंduk·khaṃ असातंa·sā·taṃ वेदयितं,ve·da·yi·taṃ
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.
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यंyaṃ खो,kho आवुसो,ā·vu·so चेतसिकंce·ta·si·kaṃ दुक्खंduk·khaṃ चेतसिकंce·ta·si·kaṃ असातंa·sā·taṃ मनोसम्फस्सजंma·no·sam·phas·sa·jaṃ दुक्खंduk·khaṃ असातंa·sā·taṃ वेदयितं,ve·da·yi·taṃ
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.
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इदंi·daṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘दोमनस्सं’।do·ma·nas·saṃ
idaṁ vuccatāvuso: ‘domanassaṁ’.
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योyo खो,kho आवुसो,ā·vu·so अञ्ञतरञ्ञतरेनañ·ña·ta·rañ·ña·ta·re·na ब्यसनेनbya·sa·ne·na समन्नागतस्सsa·man·nā·ga·tas·sa अञ्ञतरञ्ञतरेनañ·ña·ta·rañ·ña·ta·re·na दुक्खधम्मेनduk·kha·dham·me·na फुट्ठस्सphuṭ·ṭhas·sa आयासोā·yā·so उपायासोu·pā·yā·so आयासितत्तंā·yā·si·tat·taṃ उपायासितत्तं,u·pā·yā·si·tat·taṃ
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.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘उपायासो’।u·pā·yā·so
ayaṁ vuccatāvuso: ‘upāyāso’.
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ब्याधिधम्मानं,byā·dhi·dham·mā·naṃ आवुसो,ā·vu·so सत्तानंsat·tā·naṃ …
byādhidhammānaṁ, āvuso, sattānaṁ …
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मरणधम्मानं,ma·ra·ṇa·dham·mā·naṃ आवुसो,ā·vu·so सत्तानंsat·tā·naṃ …
maraṇadhammānaṁ, āvuso, sattānaṁ …
die …
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सोकपरिदेवदुक्खदोमनस्सुपायासधम्मानं,so·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sa·dham·mā·naṃ आवुसो,ā·vu·so सत्तानंsat·tā·naṃ एवंe·vaṃ इच्छाic·chā उप्पज्जति:up·paj·ja·ti
sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati:
experience sorrow, lamentation, pain, sadness, and distress, such a wish arises:
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‘अहोa·ho वतva·ta मयंma·yaṃ नna सोकपरिदेवदुक्खदोमनस्सुपायासधम्माso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sa·dham·mā अस्साम;as·sā·ma नna चca वतva·ta नोno सोकपरिदेवदुक्खदोमनस्सुपायासाso·ka·pa·ri·de·va·duk·kha·do·ma·nas·su·pā·yā·sā आगच्छेय्युन्’ति।ā·gac·chey·yun
‘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!’
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सेय्यथिदं—रूपुपादानक्खन्धो,sey·ya·thi·daṃ वेदनुपादानक्खन्धो,ve·da·nu·pā·dā·nak·khan·dho सञ्ञुपादानक्खन्धो,sañ·ñu·pā·dā·nak·khan·dho सङ्खारुपादानक्खन्धो,saṅ·khā·ru·pā·dā·nak·khan·dho विञ्ञाणुपादानक्खन्धो।viñ·ñā·ṇu·pā·dā·nak·khan·dho
Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho.
They are the grasping aggregates that consist of form, feeling, perception, choices, and consciousness.
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इमेi·me वुच्चन्तावुसो:vuc·can·tā·vu·so ‘सङ्खित्तेनsaṅ·khit·te·na पञ्चुपादानक्खन्धाpañ·cu·pā·dā·nak·khan·dhā दुक्खा’।duk·khā
Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’.
This is called ‘in brief, the five grasping aggregates are suffering’.
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कतमञ्चावुसो,ka·ta·mañ·cā·vu·so दुक्खसमुदयंduk·kha·sa·mu·da·yaṃ अरियसच्चं?a·ri·ya·sac·caṃ
Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?
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यायंyā·yaṃ तण्हाtaṇ·hā पोनोब्भविकाpo·nob·bha·vi·kā नन्दीरागसहगताnan·dī·rā·ga·sa·ha·ga·tā तत्रतत्राभिनन्दिनी,tat·ra·tat·rā·bhi·nan·di·nī सेय्यथिदं—sey·ya·thi·daṃ
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,
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इदंi·daṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘दुक्खसमुदयंduk·kha·sa·mu·da·yaṃ अरियसच्चं’।a·ri·ya·sac·caṃ
idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.
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कतमञ्चावुसो,ka·ta·mañ·cā·vu·so दुक्खनिरोधंduk·kha·ni·ro·dhaṃ अरियसच्चं?a·ri·ya·sac·caṃ
Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?
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योyo तस्सायेवtas·sā·ye·va तण्हायtaṇ·hā·ya असेसविरागनिरोधोa·se·sa·vi·rā·ga·ni·ro·dho चागोcā·go पटिनिस्सग्गोpa·ṭi·nis·sag·go मुत्तिmut·ti अनालयो,a·nā·la·yo
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo,
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.
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इदंi·daṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘दुक्खनिरोधंduk·kha·ni·ro·dhaṃ अरियसच्चं’।a·ri·ya·sac·caṃ
idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.
This is called the noble truth of the cessation of suffering.
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सम्मादिट्ठि,sam·mā·diṭ·ṭhi सम्मासङ्कप्पो,sam·mā·saṅ·kap·po सम्मावाचा,sam·mā·vā·cā सम्माकम्मन्तो,sam·mā·kam·man·to सम्माआजीवो,sam·mā·ā·jī·vo सम्मावायामो,sam·mā·vā·yā·mo सम्मासति,sam·mā·sa·ti सम्मासमाधि।sam·mā·sa·mā·dhi
sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
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यंyaṃ खो,kho आवुसो,ā·vu·so दुक्खेduk·khe ञाणं,ñā·ṇaṃ दुक्खसमुदयेduk·kha·sa·mu·da·ye ञाणं,ñā·ṇaṃ दुक्खनिरोधेduk·kha·ni·ro·dhe ञाणं,ñā·ṇaṃ दुक्खनिरोधगामिनियाduk·kha·ni·ro·dha·gā·mi·ni·yā पटिपदायpa·ṭi·pa·dā·ya ञाणं,ñā·ṇaṃ
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.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्मादिट्ठि’।sam·mā·diṭ·ṭhi
ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.
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नेक्खम्मसङ्कप्पो,nek·kham·ma·saṅ·kap·po अब्यापादसङ्कप्पो,ab·yā·pā·da·saṅ·kap·po अविहिंसासङ्कप्पो,a·vi·hiṃ·sā·saṅ·kap·po
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo,
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्मासङ्कप्पो’।sam·mā·saṅ·kap·po
ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.
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मुसावादाmu·sā·vā·dā वेरमणी,ve·ra·ma·ṇī पिसुणायpi·su·ṇā·ya वाचायvā·cā·ya वेरमणी,ve·ra·ma·ṇī फरुसायpha·ru·sā·ya वाचायvā·cā·ya वेरमणी,ve·ra·ma·ṇī सम्फप्पलापाsam·phap·pa·lā·pā वेरमणी,ve·ra·ma·ṇī
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī,
Refraining from lying, backbiting, harsh speech, and talking nonsense.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्मावाचा’।sam·mā·vā·cā
ayaṁ vuccatāvuso: ‘sammāvācā’.
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पाणातिपाताpā·ṇā·ti·pā·tā वेरमणी,ve·ra·ma·ṇī अदिन्नादानाa·din·nā·dā·nā वेरमणी,ve·ra·ma·ṇī कामेसुमिच्छाचाराkā·me·su·mic·chā·cā·rā वेरमणी,ve·ra·ma·ṇī
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī,
Refraining from killing living creatures, stealing, and sexual misconduct.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्माकम्मन्तो’।sam·mā·kam·man·to
ayaṁ vuccatāvuso: ‘sammākammanto’.
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कतमोka·ta·mo चावुसो,cā·vu·so सम्माआजीवो?sam·mā·ā·jī·vo
Katamo cāvuso, sammāājīvo?
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इधावुसो,i·dhā·vu·so अरियसावकोa·ri·ya·sā·va·ko मिच्छाआजीवंmic·chā·ā·jī·vaṃ पहायpa·hā·ya सम्माआजीवेनsam·mā·ā·jī·ve·na जीविकंjī·vi·kaṃ कप्पेति,kap·pe·ti
Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti,
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्माआजीवो’।sam·mā·ā·jī·vo
ayaṁ vuccatāvuso: ‘sammāājīvo’.
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इधावुसो,i·dhā·vu·so भिक्खुbhik·khu अनुप्पन्नानंa·nup·pan·nā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ अनुप्पादायa·nup·pā·dā·ya छन्दंchan·daṃ जनेतिja·ne·ti वायमतिvā·ya·ma·ti वीरियंvī·ri·yaṃ आरभतिā·ra·bha·ti चित्तंcit·taṃ पग्गण्हातिpag·gaṇ·hā·ti पदहति,pa·da·ha·ti
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.
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उप्पन्नानंup·pan·nā·naṃ पापकानंpā·pa·kā·naṃ अकुसलानंa·ku·sa·lā·naṃ धम्मानंdham·mā·naṃ पहानायpa·hā·nā·ya छन्दंchan·daṃ जनेतिja·ne·ti वायमतिvā·ya·ma·ti वीरियंvī·ri·yaṃ आरभतिā·ra·bha·ti चित्तंcit·taṃ पग्गण्हातिpag·gaṇ·hā·ti पदहति,pa·da·ha·ti
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.
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अनुप्पन्नानंa·nup·pan·nā·naṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ उप्पादायup·pā·dā·ya छन्दंchan·daṃ जनेतिja·ne·ti वायमतिvā·ya·ma·ti वीरियंvī·ri·yaṃ आरभतिā·ra·bha·ti चित्तंcit·taṃ पग्गण्हातिpag·gaṇ·hā·ti पदहति,pa·da·ha·ti
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.
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उप्पन्नानंup·pan·nā·naṃ कुसलानंku·sa·lā·naṃ धम्मानंdham·mā·naṃ ठितियाṭhi·ti·yā असम्मोसायa·sam·mo·sā·ya भिय्योभावायbhiy·yo·bhā·vā·ya वेपुल्लायve·pul·lā·ya भावनायbhā·va·nā·ya पारिपूरियाpā·ri·pū·ri·yā छन्दंchan·daṃ जनेतिja·ne·ti वायमतिvā·ya·ma·ti वीरियंvī·ri·yaṃ आरभतिā·ra·bha·ti चित्तंcit·taṃ पग्गण्हातिpag·gaṇ·hā·ti पदहति,pa·da·ha·ti
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 fully developed.
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अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्मावायामो’।sam·mā·vā·yā·mo
ayaṁ vuccatāvuso: ‘sammāvāyāmo’.
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इधावुसो,i·dhā·vu·so भिक्खुbhik·khu कायेkā·ye कायानुपस्सीkā·yā·nu·pas·sī विहरतिvi·ha·ra·ti आतापीā·tā·pī सम्पजानोsam·pa·jā·no सतिमाsa·ti·mā विनेय्यvi·ney·ya लोकेlo·ke अभिज्झादोमनस्सं।a·bhij·jhā·do·ma·nas·saṃ
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.
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चित्तेcit·te चित्तानुपस्सीcit·tā·nu·pas·sī विहरतिvi·ha·ra·ti …
citte cittānupassī viharati …
mind …
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109
धम्मेसुdham·me·su धम्मानुपस्सीdham·mā·nu·pas·sī विहरतिvi·ha·ra·ti आतापीā·tā·pī सम्पजानोsam·pa·jā·no सतिमाsa·ti·mā विनेय्यvi·ney·ya लोकेlo·ke अभिज्झादोमनस्सं,a·bhij·jhā·do·ma·nas·saṃ
dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ,
principles—keen, aware, and mindful, rid of covetousness and displeasure for the world.
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110
अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्मासति’।sam·mā·sa·ti
ayaṁ vuccatāvuso: ‘sammāsati’.
- 111
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112
इधावुसो,i·dhā·vu·so भिक्खुbhik·khu विविच्चेवvi·vic·ce·va कामेहिkā·me·hi विविच्चvi·vic·ca अकुसलेहिa·ku·sa·le·hi धम्मेहिdham·me·hi सवितक्कंsa·vi·tak·kaṃ सविचारंsa·vi·cā·raṃ विवेकजंvi·ve·ka·jaṃ पीतिसुखंpī·ti·su·khaṃ पठमंpa·ṭha·maṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti
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.
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113
वितक्कविचारानंvi·tak·ka·vi·cā·rā·naṃ वूपसमाvū·pa·sa·mā अज्झत्तंaj·jhat·taṃ सम्पसादनंsam·pa·sā·da·naṃ चेतसोce·ta·so एकोदिभावंe·ko·di·bhā·vaṃ अवितक्कंa·vi·tak·kaṃ अविचारंa·vi·cā·raṃ समाधिजंsa·mā·dhi·jaṃ पीतिसुखंpī·ti·su·khaṃ दुतियंdu·ti·yaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti
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.
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114
पीतियाpī·ti·yā चca विरागाvi·rā·gā उपेक्खकोu·pek·kha·ko चca विहरतिvi·ha·ra·ti …पे…pe ततियंta·ti·yaṃ झानंjhā·naṃ …पे…pe
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, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
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115
चतुत्थंca·tut·thaṃ झानंjhā·naṃ उपसम्पज्जu·pa·sam·paj·ja विहरति,vi·ha·ra·ti
catutthaṁ jhānaṁ upasampajja viharati,
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.
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116
अयंa·yaṃ वुच्चतावुसो:vuc·ca·tā·vu·so ‘सम्मासमाधि’।sam·mā·sa·mā·dhi
ayaṁ vuccatāvuso: ‘sammāsamādhi’.
- 117
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118
तथागतेनावुसो,ta·thā·ga·te·nā·vu·so अरहताa·ra·ha·tā सम्मासम्बुद्धेनsam·mā·sam·bud·dhe·na बाराणसियंbā·rā·ṇa·si·yaṃ इसिपतनेi·si·pa·ta·ne मिगदायेmi·ga·dā·ye अनुत्तरंa·nut·ta·raṃ धम्मचक्कंdham·ma·cak·kaṃ पवत्तितंpa·vat·ti·taṃ अप्पटिवत्तियंap·pa·ṭi·vat·ti·yaṃ समणेनsa·ma·ṇe·na वाvā ब्राह्मणेनbrāh·ma·ṇe·na वाvā देवेनde·ve·na वाvā मारेनmā·re·na वाvā ब्रह्मुनाbrah·mu·nā वाvā केनचिke·na·ci वाvā लोकस्मिं,lo·kas·miṃ यदिदं—ya·di·daṃ
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 divinity or by anyone in the world.
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119
इमेसंi·me·saṃ चतुन्नंca·tun·naṃ अरियसच्चानंa·ri·ya·sac·cā·naṃ आचिक्खनाā·cik·kha·nā देसनाde·sa·nā पञ्ञापनाpañ·ñā·pa·nā पट्ठपनाpaṭ·ṭha·pa·nā विवरणाvi·va·ra·ṇā विभजनाvi·bha·ja·nā उत्तानीकम्मन्”ति।ut·tā·nī·kam·man
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.”
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121
अत्तमनाat·ta·ma·nā तेte भिक्खूbhik·khū आयस्मतोā·yas·ma·to सारिपुत्तस्सsā·ri·put·tas·sa भासितंbhā·si·taṃ अभिनन्दुन्ति।a·bhi·nan·dun·ti
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
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122
सच्चविभङ्गसुत्तंsac·ca·vi·bhaṅ·ga·sut·taṃ निट्ठितंniṭ·ṭhi·taṃ एकादसमं।e·kā·da·sa·maṃ
Saccavibhaṅgasuttaṁ niṭṭhitaṁ ekādasamaṁ.
(Pāli only)
Sources. Sanskrit: Satyavedaḥ, the New Testament in Sanskrit (Calcutta Baptist Missionaries, 1851; J. Wenger’s revision of W. Carey’s version). Digital text © 2018 SanskritBible.in, via eBible.org, licensed CC BY-SA 4.0; changed here: arranged by verse and every word linked to the dictionary (links made automatically). Old Testament Sanskrit: the Old Testament in Sanskrit, Calcutta Baptist Mission Press, 1848–1852 (public domain), read by OCR from the Internet Archive scans of the Boston University School of Theology copy; unproofread, with machine clean-up only. Pāli Canon: Mahāsaṅgīti Tipiṭaka Buddhavasse 2500 (based on the Vipassana Research Institute’s Chaṭṭha Saṅgāyana edition), from SuttaCentral bilara-data, CC0; Devanagari and pronunciation made automatically from the Roman text. Pāli English: Bhikkhu Sujato (suttas) and Bhikkhu Brahmali (Vinaya), SuttaCentral, CC0. Pāli word meanings: the Pali Text Society’s Pali-English Dictionary (Rhys Davids & Stede), corrected reprint © The Pali Text Society, CC BY-NC 3.0, digital text from BuddhaDust; word matching automatic. English: King James Version (1769), public domain; words the translators added are in italics. Word meanings and pronunciations: Monier-Williams, Sanskrit–English Dictionary (1872), via this site’s Sanskrit dictionary (CC BY-SA 4.0); English↔Sanskrit word matches made automatically and may need checking.