Theravada Buddhism - The Four Noble Truths

Preface

The Saccavibhaṅga Sutta (The Exposition of the Truths) occupies a distinctive and pivotal place within the Pali Canon. While the Buddha’s first discourse at Isipatana—the Dhammacakkappavattana Sutta—famously proclaimed the Four Noble Truths to the world, it is in this text that those foundational principles receive their most granular, analytical elaboration.

Spoken primarily by Venerable Sāriputta at the request of the Buddha, the sutta functions as an indispensable textual framework for early Buddhist doctrinal analysis. In its opening section, the Buddha likens Sāriputta to a birth mother who guides practitioners to the entry point of liberation (Sotāpatti-phala), while Venerable Moggallāna is compared to a protective nurse who nurtures them toward the ultimate goal (Arahatta).

This discourse systematically breaks down each aspect of the Four Noble Truths:

The First Truth (Dukkha): Enumerates physical, psychological, and existential suffering, culminating in the concise synthesis that the Five Clinging Aggregates are suffering.
The Second Truth (Samudaya): The cause of suffering is craving (taṇhā) that leads to renewed existence, specifically:

Kāmataṇhā: Craving for sensual pleasures.
Bhavataṇhā: Craving for existence/becoming.
Vibhavataṇhā: Craving for non-existence/annihilation.

The Third Truth (Nirodha): Defines liberation as the complete fading, relinquishment, and cessation of that craving.
The Fourth Truth (Magga): The Noble Eightfold Path that leads to the end of suffering:

Right View (Sammā-diṭṭhi): Understanding the Four Noble Truths.
Right Intention (Sammā-saṅkappa): Intentions of renunciation, non-ill-will, and harmlessness.
Right Speech (Sammā-vācā): Abstaining from lying, divisive speech, harsh words, and idle chatter.
Right Action (Sammā-kammanta): Abstaining from killing, stealing, and sexual misconduct.
Right Livelihood (Sammā-ājīva): Earning a living through ethical, non-harmful means.
Right Effort (Sammā-vāyāma): The Four Great Efforts (preventing, abandoning, developing, and maintaining wholesome states).
Right Mindfulness (Sammā-sati): Practicing the Four Foundations of Mindfulness (body, feelings, mind, dhammas).
Right Concentration (Sammā-samādhi): Attaining the four stages of meditative absorption (jhānas).

For scholars, meditators, and practitioners alike, the Saccavibhaṅga Sutta serves as both an authoritative reference manual and a contemplative map for transforming theoretical understanding into direct insight.

Saccavibhaṅgasuttaṃ

371. Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā bārāṇasiyaṃ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi – ‘‘bhikkhavo’’ti. ‘‘Bhadante’’ti te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca –

Thus have I heard. On one occasion the Blessed One was dwelling at Benares in the Deer Park at Isipatana. There the Blessed One addressed the monks: "Monks!" "Venerable Sir," those monks replied to the Blessed One. The Blessed One said this:

‘‘Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Tathāgatena, bhikkhave, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ , yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

"Monks, at Benares in the Deer Park at Isipatana, the unexcelled Wheel of the Dhamma has been set rolling by the Tathāgata, the Worthy One, the Perfectly Enlightened One—a wheel that cannot be stopped by any recluse, brahmin, deva, Māra, Brahmā, or anyone at all in the world; that is, the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Four Noble Truths.

Of which four?

The pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of Suffering;
the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of the Origin of Suffering;
the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of the Cessation of Suffering;
the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of the Way Leading to the Cessation of Suffering.

Monks, at Benares in the Deer Park at Isipatana, the unexcelled Wheel of the Dhamma has been set rolling by the Tathāgata, the Worthy One, the Perfectly Enlightened One—a wheel that cannot be stopped by any recluse, brahmin, deva, Māra, Brahmā, or anyone at all in the world; that is, the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of these Four Noble Truths.

‘‘Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṃ. Seyyathāpi, bhikkhave, janetā, evaṃ sāriputto; seyyathāpi jātassa āpādetā, evaṃ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetuṃ paññāpetuṃ paṭṭhapetuṃ vivarituṃ vibhajituṃ uttānīkātu’’nti. Idamavoca bhagavā. Idaṃ vatvāna sugato uṭṭhāyāsanā vihāraṃ pāvisi.

Associate, monks, with Sāriputta and Moggallāna; foster friendship, monks, with Sāriputta and Moggallāna. They are wise monks, supporters of their fellow celibates. Monks, Sāriputta is like a mother who gives birth; Moggallāna is like a nurse who rears the newborn. Monks, Sāriputta guides them to the fruit of Stream-entry; Moggallāna guides them to the highest goal. Monks, Sāriputta is capable of pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating the Four Noble Truths in detail."

This is what the Blessed One said. Having said this, the Sublime One rose from his seat and entered his dwelling.

372. Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi – ‘‘āvuso, bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘Tathāgatena, āvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ. Katamesaṃ catunnaṃ? Dukkhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhasamudayassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhassa ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ, dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṃ.

Thereupon, not long after the Blessed One had left, Venerable Sāriputta addressed the monks: "Friends, monks!" "Friend," those monks replied to Venerable Sāriputta. Venerable Sāriputta said this:

"Friends, at Benares in the Deer Park at Isipatana, the unexcelled Wheel of the Dhamma has been set rolling by the Tathāgata, the Worthy One, the Perfectly Enlightened One—a wheel that cannot be stopped by any recluse, brahmin, deva, Māra, Brahmā, or anyone at all in the world; that is, the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Four Noble Truths.

Of which four?

The pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of Suffering;
the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of the Origin of Suffering;
the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of the Cessation of Suffering;
the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of the Noble Truth of the Way Leading to the Cessation of Suffering."

373. ‘‘Katamañcāvuso, dukkhaṃ ariyasaccaṃ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṃ na labhati tampi dukkhaṃ; saṃkhittena pañcupādānakkhandhā dukkhā.

"And what, friends, is the Noble Truth of Suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, physical pain, mental grief, and despair are suffering, not to get what one wishes for is suffering; in brief, the five aggregates subject to clinging are suffering.

‘‘Katamā cāvuso, jāti? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo āyatanānaṃ paṭilābho, ayaṃ vuccatāvuso – ‘jāti’’’.

And what, friends, is birth? Whatever birth, taking birth, descent, rebirth, appearance of the aggregates, and acquisition of the sense bases of various beings in various categories of beings—this, friends, is called birth.

‘‘Katamā cāvuso, jarā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko, ayaṃ vuccatāvuso – ‘jarā’’’.

And what, friends, is aging? Whatever aging, decrepitude, brokenness of teeth, graying of hair, wrinkling of skin, decline of life-span, and decay of the faculties of various beings in various categories of beings—this, friends, is called aging.

‘‘Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṃ vuccatāvuso – ‘maraṇaṃ’’’.

And what, friends, is death? Whatever passing away, falling away, dissolution, disappearance, dying, completion of time, breaking up of the aggregates, laying down of the body, and cutting off of the life-faculty of various beings from various categories of beings—this, friends, is called death.

‘‘Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṃ antosoko antoparisoko, ayaṃ vuccatāvuso – ‘soko’’’.

And what, friends, is sorrow? The sorrow, sorrowing, state of sorrowing, inward sorrow, and deep inward sorrow of one who has encountered some misfortune or is touched by some painful experience—this, friends, is called sorrow.

‘‘Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṃ paridevitattaṃ, ayaṃ vuccatāvuso – ‘paridevo’’’.

And what, friends, is lamentation? The wailing, lamenting, state of wailing, state of lamenting, act of wailing, and act of lamenting of one who has encountered some misfortune or is touched by some painful experience—this, friends, is called lamentation.

‘‘Katamañcāvuso, dukkhaṃ? Yaṃ kho, āvuso, kāyikaṃ dukkhaṃ kāyikaṃ asātaṃ kāyasamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘dukkhaṃ’’’.

And what, friends, is physical pain? Whatever bodily pain, bodily discomfort, painful and disagreeable feeling born of bodily contact—this, friends, is called physical pain.

‘‘Katamañcāvuso, domanassaṃ? Yaṃ kho, āvuso, cetasikaṃ dukkhaṃ cetasikaṃ asātaṃ manosamphassajaṃ dukkhaṃ asātaṃ vedayitaṃ, idaṃ vuccatāvuso – ‘domanassaṃ’’’.

And what, friends, is mental grief? Whatever mental pain, mental discomfort, painful and disagreeable feeling born of mental contact—this, friends, is called mental grief.

‘‘Katamo cāvuso, upāyāso? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṃ upāyāsitattaṃ, ayaṃ vuccatāvuso – ‘upāyāso’’’.

And what, friends, is despair? The distress, despair, state of distress, and state of despair of one who has encountered some misfortune or is touched by some painful experience—this, friends, is called despair.

‘‘Katamañcāvuso, yampicchaṃ na labhati tampi dukkhaṃ? Jātidhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na jātidhammā assāma; na ca, vata, no jāti āgaccheyyā’ti. Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’. Jarādhammānaṃ, āvuso, sattānaṃ…pe… byādhidhammānaṃ, āvuso, sattānaṃ… maraṇadhammānaṃ, āvuso, sattānaṃ… sokaparidevadukkhadomanassupāyāsadhammānaṃ, āvuso, sattānaṃ evaṃ icchā uppajjati – ‘aho vata, mayaṃ na sokaparidevadukkhadomanassupāyāsadhammā assāma ; na ca, vata, no sokaparidevadukkhadomanassupāyāsā āgaccheyyu’nti . Na kho panetaṃ icchāya pattabbaṃ. Idampi – ‘yampicchaṃ na labhati tampi dukkhaṃ’’’.

And what, friends, is 'not to get what one wishes for is suffering'?

To beings subject to birth, friends, such a wish arises: 'Oh, that we were not subject to birth! Oh, that birth would not come to us!' But this cannot be attained merely by wishing. This too is 'not to get what one wishes for is suffering.'
To beings subject to aging...
to beings subject to illness...
to beings subject to death...
to beings subject to sorrow, lamentation, physical pain, mental grief, and despair,

friends, such a wish arises: 'Oh, that we were not subject to sorrow, lamentation, physical pain, mental grief, and despair! Oh, that sorrow, lamentation, physical pain, mental grief, and despair would not come to us!' But this cannot be attained merely by wishing. This too is 'not to get what one wishes for is suffering.'

And what, friends, are 'in brief, the five aggregates subject to clinging are suffering'? Namely:

the material form aggregate subject to clinging,
the feeling aggregate subject to clinging,
the perception aggregate subject to clinging,
the mental formations aggregate subject to clinging,
and the consciousness aggregate subject to clinging.

These, friends, are called 'in brief, the five aggregates subject to clinging are suffering.' This, friends, is called the Noble Truth of Suffering."

374. ‘‘Katamañcāvuso, dukkhasamudayaṃ ariyasaccaṃ? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ – kāmataṇhā bhavataṇhā vibhavataṇhā , idaṃ vuccatāvuso – ‘dukkhasamudayaṃ ariyasaccaṃ’’’.

‘‘Katamañcāvuso, dukkhanirodhaṃ ariyasaccaṃ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṃ vuccatāvuso – ‘dukkhanirodhaṃ ariyasaccaṃ’’’.

"And what, friends, is the Noble Truth of the Origin of Suffering? It is this craving that leads to renewed existence, accompanied by delight and lust, seeking delight now here, now there; that is, craving for sensual pleasures (kāmataṇhā), craving for existence (bhavataṇhā), and craving for non-existence (vibhavataṇhā). This, friends, is called the Noble Truth of the Origin of Suffering.

And what, friends, is the Noble Truth of the Cessation of Suffering? It is the remainderless fading away and cessation of that exact same craving, its giving up, relinquishment, freedom, and non-attachment. This, friends, is called the Noble Truth of the Cessation of Suffering."

375. ‘‘Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṃ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

"And what, friends, is the Noble Truth of the Way Leading to the Cessation of Suffering? It is this Noble Eightfold Path, namely: Right View, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.

‘‘Katamācāvuso, sammādiṭṭhi? Yaṃ kho, āvuso, dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ, ayaṃ vuccatāvuso – ‘sammādiṭṭhi’’’.

And what, friends, is Right View?

- Whatever knowledge regarding suffering,
- knowledge regarding the origin of suffering,
- knowledge regarding the cessation of suffering,
- and knowledge regarding the way leading to the cessation of suffering

this, friends, is called Right View.

‘‘Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo , avihiṃsāsaṅkappo, ayaṃ vuccatāvuso – ‘sammāsaṅkappo’’’.

And what, friends, is Right Intention?

- The intention of renunciation,
- the intention of non-ill will,
- and the intention of harmlessness

this, friends, is called Right Intention.

‘‘Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṃ vuccatāvuso – ‘sammāvācā’’’.

And what, friends, is Right Speech?

- Abstaining from false speech,
- abstaining from malicious speech,
- abstaining from harsh speech,
- and abstaining from idle chatter

this, friends, is called Right Speech.

‘‘Katamo cāvuso, sammākammantī? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṃ vuccatāvuso – ‘sammākammanto’’’.

And what, friends, is Right Action?

- Abstaining from killing living beings,
- abstaining from taking what is not given,
- and abstaining from sexual misconduct

this, friends, is called Right Action.

‘‘Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti, ayaṃ vuccatāvuso – ‘sammāājīvo’’’.

And what, friends, is Right Livelihood? Here, friends, a noble disciple, having abandoned wrong livelihood, earns a living by right livelihood—this, friends, is called Right Livelihood.

‘‘Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati, ayaṃ vuccatāvuso – ‘sammāvāyāmo’’’.

And what, friends, is Right Effort?

- Here, friends, a monk generates desire, endeavors, arouses energy, exerts his mind, and strives for the non-arising of unarisen evil unwholesome states;
- generates desire, endeavors, arouses energy, exerts his mind, and strives for the abandoning of arisen evil unwholesome states;
- generates desire, endeavors, arouses energy, exerts his mind, and strives for the arising of unarisen wholesome states;
- generates desire, endeavors, arouses energy, exerts his mind, and strives for the maintenance, non-confusion, increase, abundance, development, and fulfillment of arisen wholesome states

this, friends, is called Right Effort.

‘‘Katamā cāvuso, sammāsati? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. Vedanāsu vedanānupassī viharati…pe… citte cittānupassī viharati… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ, ayaṃ vuccatāvuso – ‘sammāsati’’’.

And what, friends, is Right Mindfulness?

- Here, friends, a monk dwells contemplating body in the body, ardent, fully aware, and mindful, having put away covetousness and grief for the world;
- he dwells contemplating feelings in feelings, ardent, fully aware, and mindful, having put away covetousness and grief for the world;
- he dwells contemplating mind in the mind, ardent, fully aware, and mindful, having put away covetousness and grief for the world;
- he dwells contemplating dhammas in dhammas, ardent, fully aware, and mindful, having put away covetousness and grief for the world

this, friends, is called Right Mindfulness.

‘‘Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati, vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati…pe… tatiyaṃ jhānaṃ… viharati, ayaṃ vuccatāvuso – ‘sammāsamādhi’. Idaṃ vuccatāvuso – ‘dukkhanirodhagāminī paṭipadā ariyasaccaṃ’’’.

And what, friends, is Right Concentration?

- Here, friends, quite secluded from sensual pleasures, secluded from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by thought and evaluation, with rapture and pleasure born of seclusion.
- With the stilling of thought and evaluation, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind without thought and evaluation, with rapture and pleasure born of concentration.
- With the fading away as well of rapture, he dwells in equanimity, mindful and fully aware, experiencing pleasure with the body, he enters upon and abides in the third jhāna, of which the Noble Ones declare: 'He is equanimous and mindful, one who dwells in pleasure.'
- 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, friends, is called Right Concentration.

This, friends, is called the Noble Truth of the Way Leading to the Cessation of Suffering.

‘‘Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṃ isipatane migadāye anuttaraṃ dhammacakkaṃ pavattitaṃ appaṭivattiyaṃ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ, yadidaṃ – imesaṃ catunnaṃ ariyasaccānaṃ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamma’’nti.

Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Saccavibhaṅgasuttaṃ niṭṭhitaṃ ekādasamaṃ.

Friends, at Benares in the Deer Park at Isipatana, the unexcelled Wheel of the Dhamma has been set rolling by the Tathāgata, the Worthy One, the Perfectly Enlightened One—a wheel that cannot be stopped by any recluse, brahmin, deva, Māra, Brahmā, or anyone at all in the world; that is, the pointing out, teaching, declaring, establishing, disclosing, analyzing, and elucidating of these Four Noble Truths."

This is what Venerable Sāriputta said. Gratified, those monks delighted in Venerable Sāriputta's words.

The Saccavibhaṅga Sutta, the eleventh discourse, is concluded.

Three Rounds and Twelve Modes (tiparivaṭṭaṃ dvādasākāraṃ)

The phrase "tiparivaṭṭaṃ dvādasākāraṃ" comes directly from the Dhammacakkappavattana Sutta (the Buddha's first sermon). It describes the complete, irreversible realization of the Four Noble Truths attained by the Buddha under the Bodhi tree.

It translates to "Three Rounds (or Revolutions) and Twelve Modes (or Aspects)."

English Explanation

The Three Rounds (Tiparivaṭṭa) represent the three levels of wisdom or insight (ñāṇa) applied to each of the Four Noble Truths:

Sacce-ñāṇa (Truth Knowledge): Understanding the nature of the truth as it is.
- Example: "This is the Noble Truth of Suffering."
Kicca-ñāṇa (Function Knowledge): Understanding the specific task or duty required for that truth.
- Example: "This Noble Truth of Suffering ought to be fully comprehended (pariññeyya)."
Kata-ñāṇa (Completion Knowledge): Understanding that the specific task for that truth has been fully accomplished.
- Example: "This Noble Truth of Suffering has been fully comprehended (pariññāta)."

The Twelve Modes (Dvādasākāra) are derived by applying these 3 Rounds to each of the 4 Noble Truths (3 x 4 = 12):

When all 12 aspects were completely fulfilled in three rounds, the Buddha declared his supreme, unexcelled Enlightenment (Sammāsambodhi).

Commentary on the Saccavibhaṅga Sutta (Saccavibhaṅgasuttavaṇṇanā)

[371]

"Thus have I heard" begins the Saccavibhaṅga Sutta. Therein, "pointing out" (ācikkhanā) means saying: "This is the Noble Truth of Suffering... this is the Noble Truth of the Way Leading to the Cessation of Suffering." The same method applies to the remaining terms.

Furthermore, here "declaring" (paññāpanā) means the setting down or establishing of the truths such as suffering. Indeed, when someone sets up a seat, it is called "establishing" (paññāpeti) a seat. "Establishing" (paṭṭhapanā) is synonymous with paññāpanā. "Disclosing" (vivaraṇā) means making open or revealing. "Analyzing" (vibhajanā) means the act of dividing or classifying. "Elucidating" (uttānīkamma) means making clear or evident.

"Supporters" (anuggāhakā) means supporting through both types of assistance: material help (āmisa-saṅgaha) and spiritual help through the Dhamma (dhamma-saṅgaha). "One who gives birth" (janetā) means the birth mother (janikā mātā). "One who rears" (āpādetā) means a foster mother or nurse (posetā). The passage indicates that Venerable Moggallāna is like a foster mother.

For a birth mother, having protected the child in her womb for nine or ten months while abstaining from salty and sour foods, hands over the child born from her womb to a foster mother or wet-nurse. The foster mother feeds the child with milk, butter, and the like, and rears him; as he grows up, he moves about as he pleases.

In the exact same way, Venerable Sāriputta supports monks—whether ordained under himself or under others—with the two types of assistance, attends to the sick, and engages them in meditation subjects (kammaṭṭhāna). Once he knows they have attained the Fruit of Stream-entry (Sotāpattiphala) and have emerged from the fear of the lower realms (apāya), he thinks: "Now, through their own personal effort, they will produce the higher paths." Expecting nothing more from them, he moves on to give advice to newer and newer monks.

Venerable Mahāmoggallāna, on the other hand, similarly supports monks ordained under himself or others, engages them in meditation subjects, and even when they attain the lower three fruits (Stream-entry, Once-returning, Non-returning), he does not become unconcerned or indifferent toward them. Why? Because he holds this thought, as stated by the Blessed One:

"Just as, monks, even a tiny amount of feces is foul-smelling... even a tiny amount of urine... saliva... pus... blood is foul-smelling; so too, monks, I do not praise even a tiny moment of existence, not even for the duration of a finger-snap." (Aṅguttara Nikāya 1.320–321)

Therefore, as long as they have not reached Arahantship, he does not become unconcerned toward them; only when they attain Arahantship does he become indifferent. Thus the Blessed One said: "Sāriputta, monks, is like a mother who gives birth; Moggallāna is like a nurse who rears the newborn. Sāriputta guides them to the fruit of Stream-entry; Moggallāna guides them to the highest goal."

"Is capable" (pahoti) means he is able (sakkoti).

[372–375]

"Knowledge of suffering" (dukke ñāṇaṃ) refers to the knowledge born of hearing (savana), reflecting (sammasana), and direct penetration (paṭivedha); the same applies to the origin of suffering. For the cessation of suffering, the knowledge born of hearing and penetration applies, as it does for the way leading to the cessation of suffering.

Regarding "intention of renunciation" (nekkhammasaṅkappa) and the others:

It is called the intention of renunciation because it opposes sensual desires (kāma),
or because it is the state of departure/freedom from sensual desires,
or because it arises in one who comprehends the nature of sensual desire,
or because it arises while striking down and stilling sensual desire,
or because it arises in one who is detached from sensuality.

The same method of explanation applies to the remaining two intentions (non-ill will and harmlessness). All of these exist across different mind-moments in the preliminary stage (pubbabhāga), but at the moment of the Noble Path (maggakkhaṇa), they are present within a single mind-moment. For at that path moment, only a single intention that completely eradicates wrong intention is obtained, not multiple distinct intentions.

Right Speech and the other factors similarly exist across different mind-moments in the preliminary stage, but by the same logic, they occur together in a single mind-moment at the moment of the Path.

This is a summary here; a detailed explanation of the Truths has already been stated in the Visuddhimagga and in the commentary to the Sammādiṭṭhi Sutta (Majjhima Nikāya 1.89 ff.).

Thus ends the Commentary on the Saccavibhaṅga Sutta in the Papañcasūdanī, the Commentary on the Majjhima Nikāya.