NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
NAMO TASSA BHAGAVATO ARAHATO SAMMASAMBUDDHASSA
SACCAVIBHANGASUTTAM
EKAM SAMAYAM BHAGAVA, BARANASIYAM VIHARATI ISIPATANE MIGADAYE,
TATRA KHO BHAGAVA BHIKKHU AMANTESI BHIKKHAVOTI.
BHADANTETI TE BHIKKHU BHAGAVATO PACCASSOSUM.
BHAGAVA ETADAVOCA: TATHAGATENA BHIKKHAVE, ARAHATA SAMMASAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKAM PAVATTITAM,
APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA
BRAHMUNA VA KENACI VA LOKASMINTI.
CATUNNAM ARIYASACCANAM ACIKKHANAM, DESANA PANNAPANA PATTHAPANA,
VIVARANA VIBHAJANA UTTANIKAMMAM.
KATAMESAM CATUNNAM?
DUKKHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA, VIVIRANA VIBHAJANA UTTANIKAMMAM.
DUKKHASSAMUDAYASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA,
VIVARANA VIBHAJANA UTTANIKAMMAM.
DUKKHANIRODHAGAMINI PATIPADA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA, VIVARANA VIBHAJANA UTTANIKAMMAM.
TATHAGATENA BHIKKHAVE, ARAHATA SAMMASAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKHAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.
IMESAM CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATHAPANA, VIVARANA VIBHAJANA UTANIKAMMAM.
SEVETHA BHIKKHAVE SARIPUTTA-MOGGALLANE, BHAJATHA BHIKKHAVE SARIPUTTA-MOGGALANE.
PANDITA BHIKKHU ANUGGAHAKA BRAHMACARINAM, SEYYATHAPI BHIKKHAVE JANETTI EVAM SARIPUTTO, SEYYATHAPI JATASSA APADETA EVAM MOGGALANO. SARIPUTTO BHIKKHAVE, SATTE SOTAPATTIPHALE VINETI MOGGALANO UTTAMATTHE VINETI.
SARIPUTTO BHIKKHAVE, PAHOTI CATTARI ARIYASACCANI VITTHARENA ACIKKHITUM DESETUM, PANNAPETUM PATTHAPETUM VIVARITUM VIBHAJITUM UTTANIKATUMTI.
IDAMAVOCA BHAGAVA IDAM VATVA, SUGATO UTTHAYASANA VIHARAM PAVISI. TATRA KHO AYASMA SARIPUTTO, ACIRAPAKKANTASSA BHAGAVATO BHIKKHU AMANTESI:
AVUSO BHIKKHAVOTI AVUSOTI KHO TE BHIKKHU AYASMATO SARIPUTTASSA PACCASSOSUM.
AYASMA SARIPUTTO ETADAVOCA:
TATHAGATENA AVUSO ARAHATA SAMMSAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE, ANUTTARAM DHAMMACAKKAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.
CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.
KATAMESAM CATUNNAM?
DUKKHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.
DUKKHANIRODHASSA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMAM.
DUKKHANIRODHAGAMINI PATIPADA ARIYASACCASSA ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTANIKAMMAM.
KATAMANCAVUSO DUKKHAM ARIYASACCAM?
JATIPI DUKKHA JARAPI DUKKHA, BYADHIPI DUKKHA MARANAMPI DUKKHAM, SOKAPARIDEVA DUKKHADOMANASSUPAYASAPI DUKKHA,APPIYEHI SAMPAYOGO DUKKHO, PIYEHI VIPPAYOGO DUKKHO, YAMPICCHAM NA LABHATI TAMPI DUKKHAM, SANKHITTENA PANCUPADANAKKHANDHA DUKKHA.
KATAMACAVUSO JATI?
YA TESAM TESAM SATTANAM TAMHI TAMHI SATTANIKAYE JATI, SANJATI OKKANTI ABHINIBBATTI, KHANDHANAM PATUBHAVO AYATANANAM PATILABHO AYAM VUCCATAVUSO JATI.
KATAMACAVUSO JARA?
YA TESAM TESAM SATTANAM TAMHI TAMHI SATTANIKAYE JARA, JIRANATA KHANDICCAM PALICCAM VALITTACATA, AYUNO SAMHANI INDRIYANAM PARIPAKO AYAM VUCCATAVUSO JARA.
KATAMANCAVUSO MARANAM?
YA TESAM TESAM SATTANAM TAMHA TAMHA SATTANIKAYA CUTI, CAVANATA BHEDO ANTARADHANAM MACCUMARANAM KALAKIRIYA, KHANDHANAM BHEDO KALEBARASSA NIKKHEPO IDAM VUCCATAVUSO MARANAM.
KATAMOCAVUSO SOKO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMENA PHUTTHASSA SOKO, SOCANA SOCITATTAM ANTOSOKO, ANTOPARISOKO AYAM VUCCATAVUSO SOKO.
KATAMOCAVUSO PARIDEVO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMMENA PHUTTHASSA ADEVO PARIDEVO, ADEVANA PARIDEVANA ADEVITATTAM, PARIDEVITATTAM AYAM VUCCATAVUSO PARIDEVO.
KATAMANCAVUSO DUKKHAM?
YAM KHO AVUSO, KAYIKAM DUKKHAM, KAYIKAM ASATAM, KAYASAMPHASSAJAM DUKKHAM, ASATAM VEDAYITAM-IDAM VUCCATAVUSO DUKKHAM.
KATAMANCAVUSO DOMANASSAM?
YAM KHO AVUSO, CETASIKAM DUKKHAM, ASATAM MANOSAMPHASSAJAM DUKKHAM, ASATAM VEDAYITAM-IDAM VUCCATAVUSO DOMANASSAM.
KATAMOCAVUSO UPAYASO?
YO KHO AVUSO, ANNATARANNATARENA BYASANENA SAMANNAGATASSA ANNATARANNATARENA DUKKHADHAMMENA PHUTTASSA AYASO, UPAYASO AYASITATTAM UPAYASITATTAM-AYAM VUCATAVUSO UPAYASO.
KATAMANCAVUSO YAMPICCHAM NA LABHATI TAMPI DUKKHAM? JATIDHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:
AHO VATA MAYAM NA JATIDHAMMA ASSAMA; NA CA VATA NO JATI AGACCHEYYATI. NA KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM. JARADHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:
AHO VATA MAYAM NA JARADHAMMA ASSAMA;
NA CA VATA NO JARA AGACCHEYYATI. NO KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM BYADHIDHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:
AHO VATA MAYAM NA MARANADHAMMA ASSAMA;
NA CA VATA NO MARANAM AGACCHEYYATI. NA KHO PANETAM ICCHAYA PATTABBAM, IDAMPI YAMPICHAM NA LABHATI TAMPI DUKKHAM. SOKAPARIDEVA DUKKHADOMANASSUPAYASA DHAMMANAM AVUSO, SATTANAM EVAM ICCHA UPPAJJATI:
AHO VATA MAYAM NA SOKAPARIDEVA DUKKHADOMANASSUPAYASADHAMMANAM ASSAMA;
NA CA VATA NO SOKAPARIDEVADUKKHADOMANAS SUPAYASA AGACCHEYYUNTI. NA KHO PANETAM ICCHAYA PATTABBAM. IDAMPI YAMPICCHAM NA LABHATI TAMPI DUKKHAM.
KATAMACAVUSO SANKHITTENA PANCUPADANAKKHANDHA DUKKHA?
SEYYATHIDAM:
RUPUPADANAKKHANDHO, VEDANUPADANAKKHANDHO, SANNUPADANAKKHANDHO, SANKHARUPADANAKHANDHO, VINNANUPADANAKKHANDHO. IME VUCCANTAVUSO, SANKHITTENA PANCUPADANAKKHANDA DUKKHA. IDAM VUCCATAVUSO, DUKKHAM ARIYASACCAM.
KATAMANCAVUSO DUKKHASAMUDAYAM ARIYASACCAM?
YAYAM TANHA PONOBHAVIKA, NANDIRAGASAHAGATA TATRATATRABHINANDINI. SEYYATHIDAM: KAMATANHA BHAVATANHA VIBHAVATANHA, IDAM VUCCATAVUSO DUKKHASAMUDAYAM ARIYASACCAM.
KATAMANCAVUSO DUKKHANIRODHAM ARIYASACCAM?
YO TASSAYEVA TANHAYA ASESAVIRAGANIRODHO, CAGO PATINISSAGGO MUTTI ANALAYO. IDAM VUCCATAVUSO DUKKHANIRODHAM ARIYASACCAM.
KATAMANCAVUSO DUKKHANIRODHAGAMINI PATIPADA ARIYASACCAM?
AYAMEVA ARIYO ATTHANGIKO MAGGO.
SEYYATHIDAM:
SAMMADITTHI, SAMMASANKAPPO, SAMMAVACA, SAMMAKAMMANTO, SAMMAAJIVO, SAMMAVAYAMO, SAMMASATI, SAMMASAMADHI.
KATAMOCAVUSO SAMMASANKAPPO?
NEKKHAMMASANKAPPO,
ABYAPADASANKAPPO, AVIHIMSASANKAPPO, AYAM VUCCATAVUSO, SAMMASANKAPPO.
KATAMACAVUSO SAMMAVACA?
MUSAVADA VERAMANI, PISUNAYA VACAYA VERAMANI, PHARUSAYA VACAYA VERAMNI, SAMPHAPPALAPA VERAMANI, AYAM VUCCATAVUSO SAMMAVACA.
KATAMOCAVUSO SAMMAKAMMANTO?
PANATIPATA VERAMANI, ADINNADANA VERAMANI, ABRAHAMACARIY (FOR LAITY: KAMESU MICCHACARA) VERAMANI, AYAM VUCCATAVUSO SAMMAKAMMANTO.
KATAMOCAVUSO SAMMAJIVO?
IDHAVUSO ARIYASAVAKO, MICCHA AJIVAM PAHAYA SAMMAJIVENA JIVIKAM KAPPETI. AYAM VUCCATAVUSO SAMMAAJIVO.
KATAMOCAVUSO SAMMAVAYAMO?
IDHAVUSO BHIKKHU ANUPPANNANAM PAPAKANAM AKUSALANAM DHAMMANAM ANUPPADAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI.
UPPANNANAM PAPAKANAM AKUSALANAM DHAMANAM PAHANAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. ANUPPANNANAM KUSALANAM DHAMMANAM UPPADAYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. UPPANNANAM KUSALANAM DHAMMANAM THITIYA ASAMMOSAYA, BHIYYOBHAVAYA VEPULAYA BHAVANAYA PARIPURIYA, CHANDAM JANETI VAYAMATI VIRIYAM ARABHATI CITTAM PAGGANHATI PADAHATI. AYAM VUCCATAVUSO SAMMAVAYAMO.
KATAMACAVUSO SAMMASATI?
IDHAVUSO BHIKKHU KAYE KAYANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, VEDANASU VEDANANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, CITTE CITTANUPASSI VIHARATI, ATAPI SAMMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, DHAMMESU DHAMMANUPASSI VIHARATI, ATAPI SAMPAJANO SATIMA VINEYYA LOKE ABHIJJHADOMANASSAM, AYAM VUCCATAVUSO SAMMASATI.
KATAMOCAVUSO SAMMASAMADHI?
IDHAVUSO BHIKKHU VIVICCEVA KAMEHI VIVICCA AKUSALEHI DHAMMEHI, SAVITAKKAM SAVICARAM VIVEKAJAM PITISUKHAM PATHAMAM JHANAM UPASAMPAJJA VIHARATI.
VITAKKAVICARANAM VUPASAMA AJJHATTAM SAMPASADANAM CETASO EKODIBHAVAM, AVITAKKAM AVICARAM SAMADHIJAM PITISUKHAM DUTIYAM JHANAM UPASAMPAJJA VIHARATI.
PITIYA CA VIRAGA UPEKKHAKO CA VIHARATI, SATO CA SAMPAJANO SUKHANCA KAYENA PATISAMVEDETI, YANTAM ARIYA ACIKKHANTI:
UPEKKHAKO SATIMA SUKHAVIHARITI TATIYAM JHANAM UPASAMPAJJA VIHARATI.
SUKHASSA CA PAHANA DUKKHASSA CA PAHANA, PUBBEVA SOMANASSA DOMANASSANAM ATTANGAMA, ADUKKHAMASUKKHAM UPEKKHA SATIPARISUDDHIM, CATUTTHAM JHANAM UPASAMPAJJA VIHARATI. AYAM VUCCATAVUSO SAMMASAMADHI.
IDAM VUCCATAVUSO DUKKHANIRODHA GAMINIPATIPADA ARIYASACCAM.
TATHAGATENA AVUSO ARAHATA SAMMSAMBUDDHENA, BARANASIYAM ISIPATANE MIGADAYE ANUTTARAM DHAMMACAKKAM PAVATTITAM, APPATIVATTIYAM SAMANENA VA BRAHMANENA VA DEVENA VA MARENA VA BRAHMUNA VA KENACI VA LOKASMINTI.
IMESAM CATUNNAM ARIYASACCANAM ACIKKHANA, DESANA PANNAPANA PATTHAPANA VIVARANA VIBHAJANA UTTANIKAMMANTI. IDAMAVOCA AYASMA SARIPUTTO. ATTAMANA TE BHIKKHU AYASMATO SARIPUTTASSA BHASITAM ABHINANDUNTI.
ETENA SACCA VAJJENA SOTTHI TE HOTU SABBADA
ETENA SACCA VAJJENA SABBA ROGO VINASSATU
ETENA SACCA VAJJENA HOTU TE JAYA MANGALAM
Sadhu Sadhu Sadhu!
-----------------------------------------------------------------------
MN 141 Saccavibhanga Sutta - The Exposition of Truths .
.1. Thus have I heard. On one occasion the Blessed One was living at Benares in the Deer Park at Isipatana. There he addressed the bhikkhus thus: “Bhikkhus.” – “Venerable sir,” they replied. The Blessed One said this:
2. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the Four Noble Truths. Of what four?
3. “The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of suffering. The announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.
4. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.
5. “Cultivate the friendship of Sāriputta and Moggallāna, bhikkhus; associate with Sāriputta and Moggallāna. They are wise and helpful to their companions in the holy life. Sāriputta is like a mother; Moggallāna is like a nurse. Sāriputta trains others for the fruit of stream-entry, Moggallāna for the supreme goal. Sāriputta, bhikkhus, is able to announce, teach, describe, establish, reveal, expound, and exhibit the Four Noble Truths.”
6. So the Blessed One said. Having said this, the Sublime One rose from his seat and went into his dwelling.
7. Then, soon after the Blessed One had gone, the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.” – “Friend,” the bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:
8. “At Benares, bhikkhus, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma…and exhibiting of the Four Noble Truths. Of what four?
9. “The announcing…and exhibiting of the noble truth of suffering…of the noble truth of the origin of suffering…of the noble truth of the cessation of suffering…of the noble truth of the way leading to the cessation of suffering.
10. “And what, friends, is the noble truth of suffering? Birth is suffering; ageing is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering.
11. “And what, friends, is birth? The birth of beings into the various orders of beings, their coming to birth, precipitation [in a womb], generation, the manifestation of the aggregates, obtaining the bases for contact – this is called birth.
12. “And what, friends, is ageing? The ageing of beings in the various orders of beings, their old age, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, weakness of faculties – this is called ageing.
13. “And what, friends, is death? The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of aggregates, laying down of the body – this is called death.
14. “And what, friends, is sorrow? The sorrow, sorrowing, sorrowfulness, inner sorrow, inner sorriness, of one who has encountered some misfortune or is affected by some painful state – this is called sorrow.
15. “And what, friends, is lamentation? The wail and lament, wailing and lamenting, bewailing and lamentation, of one who has encountered some misfortune or is affected by some painful state – this is called lamentation.
16. “And what, friends, is pain? Bodily pain, bodily discomfort, painful, uncomfortable feeling born of bodily contact – this is called pain.
17. “And what, friends, is grief? Mental pain, mental discomfort, painful, uncomfortable feeling born of mental contact – this is called grief.
18. “And what, friends, is despair? The trouble and despair, the tribulation and desperation, of one who has encountered some misfortune or is affected by some painful state – this is called despair.
19. “And what, friends, is ‘not to obtain what one wants is suffering’? To beings subject to birth there comes the wish: ‘Oh, that we were not subject to birth! That birth would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering. To beings subject to ageing…subject to sickness…subject to death…subject to sorrow, lamentation, pain, grief, and despair, there comes the wish: ‘Oh, that we were not subject to sorrow, lamentation, pain, grief, and despair! That sorrow, lamentation, pain, grief, and despair would not come to us!’ But this is not to be obtained by wishing, and not to obtain what one wants is suffering.
20. “And what, friends, are the five aggregates affected by clinging that, in short, are suffering? They are: the material form aggregate affected by clinging, the feeling aggregate affected by clinging, the perception aggregate affected by clinging, the formations aggregate affected by clinging, and the consciousness aggregate affected by clinging. These are the five aggregates affected by clinging that, in short, are suffering. This is called the noble truth of suffering.
21. “And what, friends, is the noble truth of the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures, craving for being, and craving for non-being. This is called the noble truth of the origin of suffering.
22. “And what, friends, is the noble truth of the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the noble truth of the cessation of suffering.
23. “And what, friends, is the noble truth of the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
24. “And what, friends, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering – this is called right view.
25. “And what, friends, is right intention? Intention of renunciation, intention of non-ill will, and intention of non-cruelty – this is called right intention.
26. “And what, friends, is right speech? Abstaining from false speech, abstaining from malicious speech, abstaining from harsh speech, and abstaining from idle chatter – this is called right speech.
27. “And what, friends, is right action? Abstaining from killing living beings, abstaining from taking what is not given, and abstaining from misconduct in sensual pleasures – this is called right action.
28. “And what, friends, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood – this is called right livelihood.
29. “And what, friends, is right effort? Here a bhikkhu awakens zeal for the non-arising of unarisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the abandoning of arisen evil unwholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the arising of unarisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. He awakens zeal for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and he makes effort, arouses energy, exerts his mind, and strives. This is called right effort.
30. “And what, friends, is right mindfulness? Here a bhikkhu abides contemplating the body as a body, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating feelings as feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind as mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world. He abides contemplating mind-objects as mind-objects, ardent, fully aware, and mindful, having put away covetousness and grief for the world. This is called right mindfulness.
31. “And what, friends, is right concentration? Here, quite secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion. With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration. With the fading away as well of rapture, he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which noble ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’ With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity. This is called right concentration.
“This is called the noble truth of the way leading to the cessation of suffering.
32. “At Benares, friends, in the Deer Park at Isipatana the Tathāgata, accomplished and fully enlightened, set rolling the matchless Wheel of the Dhamma, which cannot be stopped by any recluse or brahmin or god or Māra or Brahmā or anyone in the world – that is, the announcing, teaching, describing, establishing, revealing, expounding, and exhibiting of these Four Noble Truths.”
That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.
--------------------------------------------------------------------------------
Majjhima Nikāya 141
Part Three– The Final Fifty Discourses (Uparipaṇṇāsapāḷi)
The Division of Expositions (Vibhangavagga)
Translated by Bhikkhu Ñāṇamoli and Bhikkhu Bodhi
Contributed by Chris Burke
http://www.palicanon.org/en/sutta-pitaka/transcribed-suttas/majjhima-nikaya/108-mn-141-saccavibhanga-sutta-the-exposition-of-truths.html
