Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was staying in the Deer Park at Isipatana near Varanasi. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” the bhikkhus replied to the Blessed One. The Blessed One said this:
“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— catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Katamesaṁ catunnaṁ?
“At Varanasi, in the Deer Park at Isipatana, the Tathāgata, the Arahant, the perfectly Awakened One, set in motion the unsurpassed wheel of Dhamma, which cannot be rolled back by any ascetic or brahmin, deity, Māra, Brahmā, or anyone in the world—that is, the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the Four Noble Truths. Of what four?
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.
1.) The announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the noble truth of suffering; 2.) the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the noble truth of the arising of suffering; 3.) the announcing, ..., and the exposition on the noble truth of the cessation of suffering; 4.) the announcing, ..., and the exposition on the way of practice leading to the cessation of suffering.
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— imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.
At Varanasi, in the Deer Park at Isipatana, the Tathāgata, the Arahant, the perfectly Awakened One, set in motion the unsurpassed wheel of Dhamma, which cannot be rolled back by any ascetic or brahmin, deity, Māra, Brahmā, or anyone in the world—that is, the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on these Four Noble Truths.
Sevatha, bhikkhave, sāriputtamoggallāne; bhajatha, bhikkhave, sāriputtamoggallāne. Paṇḍitā bhikkhū anuggāhakā sabrahmacārīnaṁ. Seyyathāpi, bhikkhave, janetā, evaṁ sāriputto; seyyathāpi jātassa āpādetā, evaṁ moggallāno. Sāriputto, bhikkhave, sotāpattiphale vineti, moggallāno uttamatthe. Sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātun”ti.
Associate with Sāriputta and Moggallāna, bhikkhus; keep company with Sāriputta and Moggallāna. They are wise bhikkhus who support their fellow spiritual practitioners. Sāriputta is like a mother, and Moggallāna is like one who brings up a child. Sāriputta trains others to the fruit of entering the stream, and Moggallāna to the ultimate goal. Sāriputta is capable of explaining, teaching, describing, establishing, clarifying, analyzing, and fully expounding the Four Noble Truths in detail.”
Idamavoca bhagavā. Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
The Blessed One said this. Having spoken thus, the Accomplished One rose from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: “āvuso bhikkhave”ti.
Then, not long after the Blessed One had departed, venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Friend,” those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:
“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— catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ. Katamesaṁ catunnaṁ?
“At Varanasi, friends, in the Deer Park at Isipatana, the Tathāgata, the Arahant, the perfectly Awakened One, set in motion the unsurpassed wheel of Dhamma, which cannot be rolled back by any ascetic or brahmin, deity, Māra, Brahmā, or anyone in the world—that is, the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the Four Noble Truths. Of what four?
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.
1.) The announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the noble truth of suffering; 2.) the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on the noble truth of the arising of suffering; 3.) the announcing, ..., and the exposition on the noble truth of the cessation of suffering; 4.) the announcing, ..., and the exposition on the way of practice leading to the cessation of suffering.
Suffering
Katamañcāvuso, dukkhaṁ ariyasaccaṁ? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, yampicchaṁ na labhati tampi dukkhaṁ; saṅkhittena pañcupādānakkhandhā dukkhā.
And what, friends, is the noble truth of suffering? Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, displeasure, and despair are suffering, not getting what one wishes for is suffering—concisely, the five aggregates subject to clinging are suffering.
Katamā cāvuso, jāti? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo āyatanānaṁ paṭilābho, ayaṁ vuccatāvuso: ‘jāti’.
And what, friends, is birth? The birth of the various beings into the various orders of beings, their arising, descent [into the womb], production, appearance of the aggregates, and the acquisition of the sense bases—this, friends, is called birth.
Katamā cāvuso, jarā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko, ayaṁ vuccatāvuso: ‘jarā’.
And what, friends, is aging? Aging of the various beings in the various orders of beings is the growing old, deterioration, frailty, graying, wrinkling of the skin, decline of lifespan, and weakening of faculties—this, friends, is called aging.
Katamañcāvuso, maraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo kaḷevarassa nikkhepo jīvitindriyassupacchedo, idaṁ vuccatāvuso: ‘maraṇaṁ’.
And what, friends, is death? The passing away, dissolution, disintegration, the disappearance, dying, death, completion of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life faculty of various beings in the various orders of beings—this, friends, is called death.
Katamo cāvuso, soko? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa soko socanā socitattaṁ antosoko antoparisoko, ayaṁ vuccatāvuso: ‘soko’.
And what, friends, is sorrow? Whatever sorrow arises in one afflicted by some kind of misfortune, struck by some form of painful experience—the grief, the act of grieving, sadness, heartache, deep inner sorrow—this, friends, is called sorrow.
Katamo cāvuso, paridevo? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa ādevo paridevo ādevanā paridevanā ādevitattaṁ paridevitattaṁ, ayaṁ vuccatāvuso: ‘paridevo’.
And what, friends, is lamentation? Whatever lamentation arises in one afflicted by some kind of misfortune, struck by some form of painful experience—the crying, the mourning, the lamenting, the wailing, the state of mourning and lamentation—this, friends, is called lamentation.
Katamañcāvuso, dukkhaṁ? Yaṁ kho, āvuso, kāyikaṁ dukkhaṁ kāyikaṁ asātaṁ kāyasamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso: ‘dukkhaṁ’.
And what, friends, is [bodily] pain? Bodily discomfort, unease born of bodily contact, a disagreeable feeling born of bodily contact—this, friends, is called pain.
Katamañcāvuso, domanassaṁ? Yaṁ kho, āvuso, cetasikaṁ dukkhaṁ cetasikaṁ asātaṁ manosamphassajaṁ dukkhaṁ asātaṁ vedayitaṁ, idaṁ vuccatāvuso: ‘domanassaṁ’.
And what, friends, is displeasure? Mental pain, unease born of mental contact, a disagreeable feeling born of mental contact—this, friends, is called displeasure.
Katamo cāvuso, upāyāso? Yo kho, āvuso, aññataraññatarena byasanena samannāgatassa aññataraññatarena dukkhadhammena phuṭṭhassa āyāso upāyāso āyāsitattaṁ upāyāsitattaṁ, ayaṁ vuccatāvuso: ‘upāyāso’.
And what, friends, is despair? Whatever despair arises in one afflicted by some kind of misfortune, struck by some form of painful experience—suffering from trouble, despair, affliction, adversity—this, friends, is called despair.
Katamañcāvuso, yampicchaṁ na labhati tampi dukkhaṁ? Jātidhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na jātidhammā assāma; na ca vata no jāti āgaccheyyā’ti. Na kho panetaṁ icchāya pattabbaṁ. Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’. Jarādhammānaṁ, āvuso, sattānaṁ …pe… byādhidhammānaṁ, āvuso, sattānaṁ … maraṇadhammānaṁ, āvuso, sattānaṁ … sokaparidevadukkhadomanassupāyāsadhammānaṁ, āvuso, sattānaṁ evaṁ icchā uppajjati: ‘aho vata mayaṁ na sokaparidevadukkhadomanassupāyāsadhammā assāma; na ca vata no sokaparidevadukkhadomanassupāyāsā āgaccheyyun’ti. Na kho panetaṁ icchāya pattabbaṁ. Idampi: ‘yampicchaṁ na labhati tampi dukkhaṁ’.
And what, friends, is not getting what one wishes for that is suffering? To beings subject to birth, friends, there comes the wish: ‘Oh, if only we were not subject to birth! That birth would not come to us!’ But such is not achievable by wish alone. This too is not getting what one wishes for that is suffering. To beings subject to aging, friends, ... to beings subject to illness, friends, ... to beings subject to death, friends, ... to beings subject to sorrow, lamentation, pain, displeasure, and despair, friends, there comes the wish: ‘Oh, if only we were not subject to sorrow, lamentation, pain, displeasure, and despair! That sorrow, lamentation, pain, displeasure, and despair would not come to us!’ But such is not achievable by wish alone. This too is not getting what one wishes for that is suffering.
Katame cāvuso, saṅkhittena pañcupādānakkhandhā dukkhā? Seyyathidaṁ—rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho, viññāṇupādānakkhandho. Ime vuccantāvuso: ‘saṅkhittena pañcupādānakkhandhā dukkhā’. Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.
And what, friends, concisely are the five aggregates that are subject to clinging and suffering? They are as follows: 1.) The form aggregate subject to clinging; 2.) the feeling aggregate subject to clinging, 3.) the perception aggregate subject to clinging, 4.) the intentional constructs aggregate subject to clinging, and 5.) the consciousness aggregate subject to clinging. These, friends, concisely are the five aggregates that are subject to clinging and suffering. This, friends, is called the noble truth of suffering.
Arising of Suffering
Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā, idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.
And what, friends, is the noble truth of the arising of suffering? It is this craving that leads to renewed existence, accompanied by delight and passion, i.e. seeking delight here and there—namely, craving for sensual pleasure, craving for existence, and craving for non-existence—this, friends, is called the noble truth of the arising of suffering.
End of Suffering
Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo, idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.
And what, friends, is the noble truth of the cessation of suffering? It is the remainderless fading away and cessation of that very craving, giving up of it, relinquishing of it, freedom from it, and non-reliance on it—this, friends, is called the noble truth of the cessation of suffering.
Way of Practice Leading to the End of Suffering
Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.
And what, friends, is the noble truth of the way of practice leading to the cessation of suffering? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness.
Katamā cāvuso, sammādiṭṭhi? Yaṁ kho, āvuso, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ, ayaṁ vuccatāvuso: ‘sammādiṭṭhi’.
And what, friends, is right view? That which is knowledge of suffering, knowledge of the arising of suffering, knowledge of the cessation of suffering, knowledge of the way of practice leading to the cessation of suffering—this, friends, is called right view.
Katamo cāvuso, sammāsaṅkappo? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo, ayaṁ vuccatāvuso: ‘sammāsaṅkappo’.
And what, friends, is right intention? That which is an intention of renunciation, an intention of non-ill-will, and an intention of non-harming—this, friends, is called right intention.
Katamā cāvuso, sammāvācā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, ayaṁ vuccatāvuso: ‘sammāvācā’.
And what, friends, is right speech? That which is abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from frivolous chatter—this, friends, is called right speech.
Katamo cāvuso, sammākammanto? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, ayaṁ vuccatāvuso: ‘sammākammanto’.
And what, friends, is right action? That which is abstinence from killing living beings, abstinence from taking what is not given, abstinence from sexual misconduct—this, friends, is called right action.
Katamo cāvuso, sammāājīvo? Idhāvuso, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti, ayaṁ vuccatāvuso: ‘sammāājīvo’.
And what, friends, is right livelihood? Here, friends, a disciple of the Noble Ones, having abandoned wrong livelihood, earns a living by right livelihood—this, friends, is called right livelihood.
Katamo cāvuso, sammāvāyāmo? Idhāvuso, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, ayaṁ vuccatāvuso: ‘sammāvāyāmo’.
And what, friends, is right effort? 1.) Here, friends, a bhikkhu produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives to prevent the arising of unarisen harmful and unwholesome qualities; 2.) He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the giving up of arisen harmful and unwholesome qualities; 3.) He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the arising of unarisen wholesome qualities; 4.) He produces a wholesome motivation, exerts effort, initiates and sustains energy, uplifts the mind, and strives for the stability and retention, growth and full development of arisen wholesome qualities—this, friends, is called right effort.
Katamā cāvuso, sammāsati? Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, ayaṁ vuccatāvuso: ‘sammāsati’.
And what, friends, is right mindfulness? 1.) Here, friends, a bhikkhu dwells observing the body in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; 2.) he dwells observing the felt experience in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; 3.) he dwells observing the mind in and of itself, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world; 4.) he dwells observing the mental qualities in and of themselves, with continuous effort, clearly aware and with excellent recollection, having removed craving and distress with regard to the world—this, friends, is called right mindfulness.
Katamo cāvuso, sammāsamādhi? Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati, vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati, pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati, sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati, ayaṁ vuccatāvuso: ‘sammāsamādhi’.
And what, friends, is right collectedness? 1.) Here, friends, entirely secluded from sensual pleasures and unwholesome mental states, a bhikkhu enters and dwells in the first jhāna, which is accompanied by thought and examination, born of seclusion, and imbued with uplifting joy and pleasure; 2.) with the settling of thought and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, free from thought and examination, born of collectedness, and imbued with uplifting joy and pleasure; 3.) with the fading of desire for uplifting joy, the bhikkhu dwells equanimous, mindful and clearly aware, experiencing pleasure with the body. He enters and dwells in the third jhāna, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease;’ 4.) with the abandoning of [bodily] pleasure and pain, and with the prior settling down of mental pleasure and displeasure, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing a neither-painful-nor-pleasant feeling—this, is called right collectedness.
Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.
This, friends, is called the noble truth of the way of practice leading to the cessation of suffering.
Tathāgatenāvuso, arahatā sammāsambuddhena bārāṇasiyaṁ isipatane migadāye anuttaraṁ dhammacakkaṁ pavattitaṁ appaṭivattiyaṁ samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ, yadidaṁ— imesaṁ catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkamman”ti.
Friends, at Varanasi, in the Deer Park at Isipatana, the Tathāgata, the Arahant, the perfectly Awakened One, set in motion the unsurpassed wheel of Dhamma, which cannot be rolled back by any ascetic or brahmin, deity, Māra, Brahmā, or anyone in the world—that is, the announcing, the pointing out, the describing, the putting forward, the revealing, the analysis, and the exposition on these four noble truths.”
Idamavoca āyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
This was said by the venerable Sāriputta. The bhikkhus rejoiced in and approved of venerable Sāriputta’s words.