(Handa mayaṃ dhammacakkappavattana-sutta-pāṭhaṃ bhaṇāmase)

Dve me bhikkhave antā

Bhikkhus, there are these two extremes

Pabbajitena na sevitabbā

That should not be pursued by one who has gone forth:

Yo cāyaṃ kāmesu kāma-sukh’allikānuyogo

That is, whatever is tied up to sense pleasures, within the realm of sensuality,

Hīno

Which is low,

Gammo

Common,

Pothujjaniko

The way of the common folks,

Anariyo

Not the way of the Noble Ones

Anattha-sañhito

And pointless;

Yo cāyaṃ atta-kilamathānuyogo

Then there is whatever is tied up with self-deprivation,

Dukkho

Which is painful,

Anariyo

Not the way of the Noble Ones

Anattha-sañhito

And pointless.

Ete te bhikkhave ubho ante anupagamma majjhimā paṭipadā

Bhikkhus, without going to either of these extremes,

Tathāgatena abhisambuddhā

The Tathāgata has ultimately awakened to a middle way of practice,

Cakkhu-karaṇī

Giving rise to vision,

Ñāṇa-karaṇī

Making for insight,

Upasamāya

Leading to calm,

Abhiññāya

To heightened knowing,

Sambodhāya

Awakening,

Nibbānāya saṃvattati

And to Nibbāna.

Katamā ca sā bhikkhave majjhimā paṭipadā

And what, bhikkhus, is that middle way of practice?

Ayam-eva ariyo aṭṭhaṅgiko maggo

It is this Noble Eightfold Path,

Seyyathīdaṃ

Which is as follows:

Sammā-diṭṭhi

Right View,

Sammā-saṅkappo

Right Intention,

Sammā-vācā

Right Speech,

Sammā-kammanto

Right Action,

Sammā-ājīvo

Right Livelihood,

Sammā-vāyāmo

Right Effort,

Sammā-sati

Right Mindfulness,

Sammā-samādhi

Right Concentration.

Ayaṃ kho sā bhikkhave majjhimā paṭipadā

This, bhikkhus, is the middle way of practice

Tathāgatena abhisambuddhā

That the Tathāgata has ultimately awakened to,

Cakkhu-karaṇī

Giving rise to vision,

Ñāṇa-karaṇī

Making for insight,

Upasamāya

Leading to calm,

Abhiññāya

To heightened knowing,

Sambodhāya

Awakening,

Nibbānāya saṃvattati

And to Nibbāna.

Idaṃ kho pana bhikkhave dukkhaṃ ariya-saccaṃ

This bhikkhus is the Noble Truth of dukkha:

Jātipi dukkhā

Birth is dukkha,

Jarāpi dukkhā

Ageing is dukkha

Maraṇampi dukkhaṃ

And death is dukkha;

Soka-parideva-dukkha-domanass’upāyāsāpi dukkhā

Sorrow, lamentation, pain, grief and despair are dukkha,

Appiyehi sampayogo dukkho

Association with the disliked is dukkha,

Piyehi vippayogo dukkho

Separation from the liked is dukkha,

Yampicchaṃ na labhati tampi dukkhaṃ

Not attaining one’s wishes is dukkha;

Saṅkhittena pañcupādānakkhandhā dukkhā

In brief, the fve focuses of identity are dukkha.

Idaṃ kho pana bhikkhave dukkha-samudayo ariya-saccaṃ

This bhikkhus is the Noble Truth of the cause of dukkha:

Yā’yaṃ taṇhā

It is this craving

Ponobbhavikā

Which leads to rebirth,

Nandi-rāga-sahagatā

Accompanied by delight and lust,

Tatra-tatrābhinandinī

Delighting now here, now there,

Seyyathīdaṃ

Namely:

Kāma-taṇhā

Craving for sensuality,

Bhava-taṇhā

Craving to become,

Vibhava-taṇhā

Craving not to become.

Idaṃ kho pana bhikkhave dukkha-nirodho ariya-saccaṃ

This bhikkhus is the Noble Truth of the cessation of dukkha:

Yo tassā yeva taṇhāya asesa-virāga-nirodho

It is the remainderless fading away and cessation of that very craving,

Cāgo

Its relinquishment,

Paṭinissaggo

Letting go,

Mutti

Release,

Anālayo

Without any attachment.

Idaṃ kho pana bhikkhave dukkha-nirodha-gāminī paṭipadā ariya-saccaṃ

This bhikkhus is the Noble Truth of the way of practice leading to the cessation of dukkha:

Ayam-eva ariyo aṭṭh’aṅgiko maggo

It is just this Noble Eightfold Path,

Seyyathīdaṃ

Which is as follows:

Sammā-diṭṭhi

Right View,

Sammā-saṅkappo

Right Intention,

Sammā-vācā

Right Speech,

Sammā-kammanto

Right Action,

Sammā-ājīvo

Right Livelihood,

Sammā-vāyāmo

Right Effort,

Sammā-sati

Right Mindfulness,

Sammā-samādhi

Right Concentration.

Idaṃ dukkhaṃ ariya-saccan’ti me bhikkhave Pubbe ananussutesu dhammesu Cakkhuṃ udapādi Ñāṇaṃ udapādi Paññā udapādi Vijjā udapādi Āloko udapādi

Bhikkhus, in regard to things unheard-of before, Vision arose, Insight arose, Discernment arose, Knowledge arose, Light arose: This is the Noble Truth of dukkha;

Taṃ kho pan’idaṃ dukkhaṃ ariya-saccaṃ pariññeyyan’ti

Now this Noble Truth of dukkha should be completely understood;

Taṃ kho pan’idaṃ dukkhaṃ ariya-saccaṃ pariññātan’ti

Now this Noble Truth of dukkha has been completely understood.

Idaṃ dukkha-samudayo ariya-saccan’ti me bhikkhave Pubbe ananussutesu dhammesu Cakkhuṃ udapādi Ñāṇaṃ udapādi Paññā udapādi Vijjā udapādi Āloko udapādi

Bhikkhus, in regard to things unheard-of before, Vision arose, Insight arose, Discernment arose, Knowledge arose, Light arose: This is the Noble Truth of the cause of dukkha.

Taṃ kho pan’idaṃ dukkha-samudayo ariya-saccaṃ pahātabban’ti

Now this cause of dukkha should be abandoned;

Taṃ kho pan’idaṃ dukkha-samudayo ariya-saccaṃ pahīnan’ti

Now this cause of dukkha has been abandoned.

Idaṃ dukkha-nirodho ariya-saccan’ti me bhikkhave Pubbe ananussutesu dhammesu Cakkhuṃ udapādi Ñāṇaṃ udapādi Paññā udapādi Vijjā udapādi Āloko udapādi

Bhikkhus, in regard to things unheard-of before, Vision arose, Insight arose, Discernment arose, Knowledge arose, Light arose: This is the Noble Truth of the cessation of dukkha;

Taṃ kho pan’idaṃ dukkha-nirodho ariya-saccaṃ sacchikātabban’ti

Now the cessation of dukkha should be experienced directly;

Taṃ kho pan’idaṃ dukkha-nirodho ariya-saccaṃ sacchikatan’ti

Now the cessation of dukkha has been experienced directly.

Idaṃ dukkha-nirodha-gāminī paṭipadā ariya-saccan’ti me bhikkhave Pubbe ananussutesu dhammesu Cakkhuṃ udapādi Ñāṇaṃ udapādi Paññā udapādi Vijjā udapādi Āloko udapādi

Bhikkhus, in regard to things unheard-of before, Vision arose, Insight arose, Discernment arose, Knowledge arose, Light arose: This is the Noble Truth of the way of practice leading to the cessation of dukkha;

Taṃ kho pan’idaṃ dukkha-nirodha-gāminī paṭipadā ariya-saccaṃ bhāvetabban’ti

Now this way of practice leading to the cessation of dukkha should be developed;

Taṃ kho pan’idaṃ dukkha-nirodha-gāminī paṭipadā ariya-saccaṃ bhāvitan’ti

Now this way of practice leading to the cessation of dukkha has been developed.

Yāva kīvañca me bhikkhave imesu catūsu ariya-saccesu Evan-ti-parivaṭṭaṃ dvādas’ākāraṃ yathā-bhūtaṃ ñāṇa-dassanaṃ na suvisuddhaṃ ahosi

As long, bhikkhus, as my knowledge and understanding, As it actually is, Of these Four Noble Truths, With their three phases and twelve aspects, Was not entirely pure,

N’eva tāv’āhaṃ bhikkhave sadevake loke samārake sabrahmake Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ

Did I not claim, bhikkhus, In this world of devas, Māra and Brahmā, Amongst mankind with its priests and renunciants, Kings and commoners, An ultimate awakening To unsurpassed, perfect enlightenment.

Yato ca kho me bhikkhave imesu catūsu ariya-saccesu Evan-ti-parivaṭṭaṃ dvādas’ākāraṃ yathā-bhūtaṃ ñāṇa-dassanaṃ suvisuddhaṃ ahosi

But when, bhikkhus, my knowledge and understanding As it actually is, Of these Four Noble Truths, With their three phases and twelve aspects, Was indeed entirely pure,

Ath’āhaṃ bhikkhave sadevake loke samārake sabrahmake Sassamaṇa-brāhmaṇiyā pajāya sadeva-manussāya Anuttaraṃ sammā-sambodhiṃ abhisambuddho paccaññāsiṃ

Then indeed did I claim, bhikkhus, In this world of devas, Māra and Brahmā, Amongst mankind with its priests and renunciants, Kings and commoners, An ultimate awakening To unsurpassed, perfect enlightenment.

Ñāṇañca pana me dassanaṃ udapādi

Now knowledge and understanding arose in me:

Akuppā me vimutti

My release is unshakeable,

Ayam-antimā jāti

This is my last birth,

Natthi dāni punabbhavo’ti

There won’t be any further becoming.