‘idameva saccaṁ moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’
‘idameva saccaṁ moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’

ñatvā dhammaṁ nirūpadhiṁ;  
I understood the truth without attachments.

saccaṁ vā yadi vā musā.  
whether you’ve lied or told the truth.
Na hīyati saccaparakkamo muni.  
an3.40 a sage who tries for the truth doesn’t deteriorate.

Kacci te bhoto gotamassa vuttavādino na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati?  
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānupāto → vādānuvādo (mr)
saccavādī hirīmano.  
truthful, conscientious,

Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhi.  
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Imāni cattāri ariyasaccānīti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.  
‘“These are the four noble truths”: this is the Dhamma I’ve taught …’
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.  
This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?  
And what is the noble truth of the origin of suffering? dukkhasamudayaṁ → dukkhasamudayo (bj, sya-all, km)
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.  
This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?  
And what is the noble truth of the cessation of suffering? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) "
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.  
This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?  
And what is the noble truth of the practice that leads to the cessation of suffering?
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
This is called the noble truth of the practice that leads to the cessation of suffering.
‘Imāni cattāri ariyasaccānī’ti, bhikkhave, mayā dhammo desito aniggahito asaṅkiliṭṭho anupavajjo appaṭikuṭṭho samaṇehi brāhmaṇehi viññūhīti.  
‘“These are the four noble truths”: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.’

‘ko su nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?  
‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”

Iti yasmiṁ samaye sacce samādapetabbā musāvāde tasmiṁ samaye samādapenti.  
So, at a time when they should be encouraged to speak the truth, the Jains encourage them to lie.
Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādī saccasandhā thetā paccayikā avisaṁvādakā lokassa;  
As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.

Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi.  
Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant.
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi.  
Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant.

Na tesu tādī sayasaṁvutesu,  
But others get attached, thinking it’s the truth,

“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.  
“Mendicants, a mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’. Panuṇṇapaccekasacco → paṇunnapaccekasacco (?) "
Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti?  
And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ—  
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:
Evaṁ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.  
That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.
Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.  
A mendicant has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.
Iti saccaparāmāso,  
the holding tight to the notion ‘this is the truth’,

Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
One person criticizes those deserving of criticism at the right time, truthfully and correctly. But they don’t praise those deserving of praise at the right time, truthfully and correctly.
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.  
Another person criticizes those deserving of criticism at the right time, truthfully and correctly. And they praise those deserving of praise at the right time, truthfully and correctly.
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena;  
“Master Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and correctly; nor criticizes those deserving of criticism at the right time, truthfully and correctly.
Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena;  
“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly.
Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena;  
“Master Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly.

Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. paramasaccaṁ → paramatthasaccaṁ (mr) "
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati.  
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.

Brāhmaṇasaccasutta  
Truths of the Brahmins Brāhmaṇasaccasutta → catukoṭikasuññatāsuttaṁ (bj)
“itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti.  
“The truths of the brahmins are like this; the truths of the brahmins are like that.”
‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.  
‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”
“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditāni.  
“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight.
Iti vadaṁ brāhmaṇo saccaṁ āha, no musā.  
Saying this, a brahmin speaks the truth, not lies.
Api ca yadeva tattha saccaṁ tadabhiññāya pāṇānaṁyeva anuddayāya anukampāya paṭipanno hoti.  
Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that. pāṇānaṁyeva anuddayāya → pāṇānaṁyeva anudayāya (sya-all); tadabhiññāya anudayāya (mr)
Iti vadaṁ brāhmaṇo saccamāha, no musā.  
Saying this, a brahmin speaks the truth, not lies.
Api ca yadeva tattha saccaṁ tadabhiññāya kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  
Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.
‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.  
‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.
Iti vadaṁ brāhmaṇo saccaṁ āha, no musā.  
Saying this, a brahmin speaks the truth, not lies.
Api ca yadeva tattha saccaṁ tadabhiññāya ākiñcaññaṁyeva paṭipadaṁ paṭipanno hoti.  
Rather, they simply practice the path of nothingness, having had insight into the truth of that.
Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.  
These are the four truths of the brahmins that I declare, having realized them with my own insight.” "

‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?  
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:  
“Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

Catūsu ariyasaccesu.  
In the four noble truths.

saccavādiṁ hirīmanaṁ;  
truthful, conscientious;

ñatvā dhammaṁ nirūpadhiṁ;  
I understood the truth without attachments.

bhūtena vakkhāmi, no abhūtena;  
I will speak truthfully, not falsely.
Idhāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi akālena codiyamānaṁ no kālena kupitaṁ, abhūtena codiyamānaṁ no bhūtena kupitaṁ, pharusena codiyamānaṁ no saṇhena kupitaṁ, anatthasaṁhitena codiyamānaṁ no atthasaṁhitena kupitaṁ, dosantarena codiyamānaṁ no mettacittena kupitaṁ.  
Take a case where I see a certain person being accused at the wrong time, not being disturbed at the right time. They’re accused falsely, not disturbed truthfully. They’re accused harshly, not disturbed gently. They’re accused harmfully, not disturbed beneficially. They’re accused with secret hate, not disturbed lovingly.
abhūtenāyasmā cudito no bhūtena, alaṁ te avippaṭisārāya;  
You were accused falsely, not truthfully. …
abhūtena te, āvuso, codito no bhūtena, alaṁ te vippaṭisārāya;  
You made an accusation falsely, not truthfully. …
Idha panāhaṁ, āvuso, ekaccaṁ puggalaṁ passāmi kālena codiyamānaṁ no akālena kupitaṁ, bhūtena codiyamānaṁ no abhūtena kupitaṁ, saṇhena codiyamānaṁ no pharusena kupitaṁ, atthasaṁhitena codiyamānaṁ no anatthasaṁhitena kupitaṁ, mettacittena codiyamānaṁ no dosantarena kupitaṁ.  
Take a case where I see a certain person being accused at the right time, not being disturbed at the wrong time. They’re accused truthfully, not disturbed falsely. They’re accused gently, not disturbed harshly. They’re accused beneficially, not disturbed harmfully. They’re accused lovingly, not disturbed with secret hate.
bhūtenāyasmā cudito no abhūtena, alaṁ te vippaṭisārāya;  
You were accused truthfully, not falsely. …
bhūtena te, āvuso, codito no abhūtena, alaṁ te avippaṭisārāya;  
You made an accusation truthfully, not falsely. …
sacce ca, akuppe ca.  
truth and an even temper.
Mañcepi, āvuso, pare codeyyuṁ kālena vā akālena vā bhūtena vā abhūtena vā saṇhena vā pharusena vā atthasaṁhitena vā anatthasaṁhitena vā mettacittā vā dosantarā vā, ahampi dvīsuyeva dhammesu patiṭṭhaheyyaṁ—  
Even if others accuse me—at the right time or the wrong time, truthfully or falsely, gently or harshly, beneficially or harmfully, lovingly or with secret hate—I will still ground myself in two things: Mañcepi → pañcahi (sya-all, mr) | mettacittā → mettacittena (bj, pts1ed, mr) | dosantarā → dosantarena (bj, pts1ed, mr)
sacce ca, akuppe ca.  
truth and an even temper.

saccavādī hirīmano.  
truthful, conscientious,

dhammadassane niveseti;  
They equip them to see the truth of the teachings.

Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.

Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālenāti.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.
Ye caññe bhikkhū satthugāravā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena.  
And they praise other mendicants who respect the Teacher at the right time, truthfully and correctly.
Ye caññe bhikkhū kalyāṇamittā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālenāti.  
And they praise other mendicants who have good friends at the right time, truthfully and correctly.

kuddho dhammaṁ na passati;  
An angry person doesn’t see the truth.
taṁ suṇātha yathā tathaṁ.  
listen to this, for it is the truth.

‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?  
this earth and Sineru, king of mountains, will burn and crumble and be no more, except for one who has seen the truth?

Ye te, bhante, evamāhaṁsu: ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti, kacci te, bhante, bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa cānudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?  
I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism? vādānuvādo → vādānupāto (si, sya-all, pts1ed)
Na ca panete āyasmanto jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhituṁ;  
They’ll never stop misrepresenting the Buddha with their false, hollow, lying, untruthful claims.

‘Yāvajīvaṁ arahanto musāvādaṁ pahāya musāvādā paṭiviratā saccavādino saccasandhā thetā paccayikā avisaṁvādako lokassa.  
‘As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Ahampajja imañca rattiṁ imañca divasaṁ musāvādaṁ pahāya musāvādā paṭivirato saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.

dhammaṭṭhaṁ saccavādiniṁ.  
firm in principle, and truthful.

dhammaṭṭhaṁ saccavādiniṁ.  
firm in principle, and truthful.

“accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yo ahaṁ āyasmantaṁ sāriputtaṁ asatā tucchā musā abhūtena abbhācikkhiṁ.  
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to speak ill of Venerable Sāriputta with a false, hollow, lying, untruthful claim.

Imesaṁ, bho gotama, ubhinnaṁ ñāṇavādānaṁ ubhinnaṁ aññamaññaṁ vipaccanīkavādānaṁ ko saccaṁ āha ko musā”ti?  
These two claim to speak from knowledge, but they directly contradict each other. Which one of them speaks the truth, and which falsehood?”

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, is endowed with six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has pure intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom. paṇunnapaccekasacco → panuṇṇapaccekasacco (sya-all, pts1ed, mr) "

Idha, bhikkhave, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañca, bhikkhave, bhikkhu paṇunnapaccekasacco hoti?  
And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ:  
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:
Evaṁ kho, bhikkhave, bhikkhu paṇunnapaccekasacco hoti.  
That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:  
Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

bhūtena vakkhāmi, no abhūtena;  
I will speak truthfully, not falsely.

‘Adhimāniko kho ayamāyasmā adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.  
‘This venerable overestimates themselves and takes that to be the truth. They perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved.
‘kiṁ nu kho ayamāyasmā nissāya adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.  
‘Why does this venerable overestimate themselves and take that to be the truth? Why do they perceive that they’ve attained what they haven’t attained, done what they haven’t done, and achieved what they haven’t achieved?
Tasmā ayamāyasmā adhimāniko adhimānasacco, appatte pattasaññī, akate katasaññī, anadhigate adhigatasaññī.  
Therefore this venerable overestimates themselves and takes that to be the truth. …’

“sassato loko, idameva saccaṁ moghamaññanti—  
“The cosmos is eternal. This is the only truth, other ideas are silly.
“asassato loko, idameva saccaṁ moghamaññanti—  
“The cosmos is not eternal. This is the only truth, other ideas are silly.
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—  
“A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly.
‘sassato loko, idameva saccaṁ moghamaññanti—  
‘The cosmos is eternal. This is the only truth, other ideas are silly.
‘asassato loko, idameva saccaṁ moghamaññanti—  
‘The cosmos is not eternal. This is the only truth, other ideas are silly.
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—  
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly.

“kiṁ nu kho, bho gotama, sassato loko, idameva saccaṁ moghamaññan”ti?  
“Master Gotama, is this right: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, asassato loko, idameva saccaṁ moghamaññan”ti?  
“Then is this right: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan”ti?  
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”

“Kiṁ nu kho, bho, ‘sassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?  
“Is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?” evaṁdiṭṭhi → evaṁdiṭṭhiko (sya-all)
“Kiṁ pana, bho, ‘asassato loko, idameva saccaṁ moghamaññan’ti—evaṁdiṭṭhi bhavan”ti?  
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññanti—evaṁdiṭṭhi bhavan”ti?  
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”
“‘Sassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
“‘The cosmos is eternal. This is the only truth, other ideas are silly:’ that’s a misconception.
‘Asassato loko, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
‘The cosmos is not eternal. This is the only truth, other ideas are silly:’ that’s a misconception.
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti kho, āvuso, diṭṭhigatametaṁ.  
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly:’ that’s a misconception.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

So hāvuso, bhagavā jānaṁ jānāti passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhāvuso ānanda, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

So hāvuso, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhā, āvuso kaccāna, bhagavā jānaṁ jānāti passaṁ passati cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

‘Musāvādaṁ pahāya musāvādā paṭivirato samaṇo gotamo saccavādī saccasandho theto paccayiko avisaṁvādako lokassā’ti—  
‘The ascetic Gotama has given up lying. He speaks the truth and sticks to the truth. He’s honest and trustworthy, and doesn’t trick the world with his words.’ theto → ṭheto (sya-all, km)

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.  
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

Dhammavādiṁyeva kira mayaṁ samaṇaṁ gotamaṁ apasādetabbaṁ amaññimhā”ti.  
And it seems that the ascetic Gotama spoke only the truth, though we presumed to rebuke him!”

Ye te, bho gotama, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhājīviṁ ekaṁsena upakkosati upavadatī’ti, kacci te bhoto gotamassa vuttavādino, na ca bhavantaṁ gotamaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?  
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?

kiṁ pana, bhante, ‘sassato loko, idameva saccaṁ moghamaññan’”ti?  
then what do you make of this: ‘The cosmos is eternal. This is the only truth, anything else is wrong’?”
“Kiṁ pana, bhante, ‘asassato loko, idameva saccaṁ moghamaññan’”ti?  
“Then what do you make of this: ‘The cosmos is not eternal. This is the only truth, anything else is wrong’?”
‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’”ti?  
‘A Realized One neither still exists nor no longer exists after death. This is the only truth, anything else is wrong’?”

Pāsādamāruyha samantacakkhu;  
having ascended the Temple of Truth,

8. Ariyasaccakathā  
8. Talk on the Noble Truths
“Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
“Mendicants, due to not understanding and not penetrating four noble truths, both you and I have wandered and transmigrated for such a very long time.
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.  
The noble truths of suffering,
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.  
These noble truths of suffering, origin, cessation, and the path have been understood and comprehended. Craving for continued existence has been cut off; the conduit to rebirth is ended; now there are no more future lives.” dukkhanirodhaṁ → dukkhanirodho (bj, sya-all)
yathābhūtaṁ adassanā;  
the four noble truths,
Tāni etāni diṭṭhāni,  
But now that these truths have been seen,

patvā sambodhimuttamaṁ;  
once he had awakened to the truth,
‘idameva saccaṁ moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’

4.5. Dhammānupassanāsaccapabba  
4.5. The Truths
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.  
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?  
And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?
4.5.1. Dukkhasaccaniddesa  
4.5.1. The Truth of Suffering
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.  
This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?  
And what is the noble truth of the origin of suffering?
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.  
This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?  
And what is the noble truth of the cessation of suffering? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km)
Idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.  
This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?  
And what is the noble truth of the practice that leads to the cessation of suffering?
Idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
This is called the noble truth of the practice that leads to the cessation of suffering.
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.  
That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.

Evaṁvādiṁ kho maṁ, bhaggava, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:  
Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.” vādānuvādo → vādānupāto (bj) "
“Taggha tvaṁ, sāriputta, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.  
“Indeed, Sāriputta, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.”

Na te vo sammā vadamānā vadeyyuṁ, abbhācikkheyyuṁ asatā abhūtena.  
It isn’t right to say that about you; it misrepresents you with an untruth.
Sammā te vo vadamānā vadeyyuṁ, na te vo abbhācikkheyyuṁ asatā abhūtena.  
It’s right to say that about you; it doesn’t misrepresent you with an untruth.
‘kiṁ nu kho, āvuso, hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Is this your view: “A Realized One still exists after death. This is the only truth, other ideas are silly”?’
‘kiṁ panāvuso, na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Then is this your view: “A Realized One no longer exists after death. This is the only truth, other ideas are silly”?’
‘kiṁ panāvuso, hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Then is this your view: “A Realized One both still exists and no longer exists after death. This is the only truth, other ideas are silly”?’
‘kiṁ panāvuso, neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti?  
‘Then is this your view: “A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly”?’
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti.  
‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’
asayaṅkāraṁ aparaṅkāraṁ adhiccasamuppannaṁ sukhadukkhaṁ, idameva saccaṁ moghamaññan’ti.  
or they have arisen by chance, not made by oneself or another. This is the only truth, other ideas are silly.’
‘idameva saccaṁ moghamaññan’ti.  
This is the only truth, other ideas are silly,’
attā ucchijjati vinassati na hoti paraṁ maraṇā, idameva saccaṁ moghamaññan’ti.  
or the self is annihilated and destroyed when the body breaks up, and doesn’t exist after death. This is the only truth, other ideas are silly.’
‘idameva saccaṁ moghamaññan’ti.  
This is the only truth, other ideas are silly,’

“Sacce ca dhamme ca dame ca saṁyame,  
“Truth, principle, self-control, and restraint;
musāvādaṁ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
He refrained from lying. He spoke the truth and stuck to the truth. He was honest and trustworthy, and didn’t trick the world with his words.

paññādhiṭṭhānaṁ, saccādhiṭṭhānaṁ, cāgādhiṭṭhānaṁ, upasamādhiṭṭhānaṁ.  
the foundations of wisdom, truth, generosity, and peace.
abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho.  
the personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.
bhūtena vakkhāmi no abhūtena,  
I will speak truthfully, not falsely.
Idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?  
And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.  
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.  
That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.

Cattāri ariyasaccāni—  
The four noble truths:
idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño.  
A mendicant has given up five factors, possesses six factors, has a single guard, has four supports, has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has unsullied intentions, has stilled the physical process, and is well freed in mind and well freed by wisdom.
Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti?  
And how has a mendicant eliminated idiosyncratic interpretations of the truth?
Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.  
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. A mendicant has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṁ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti.  
That’s how a mendicant has eliminated idiosyncratic interpretations of the truth.

sammappaññāya passati;  
a person sees the noble truths—

Pāsādamāruyha samantacakkhu;  
having ascended the Temple of Truth,

idaṁ saccanti maññati.  
imagining this is truth.

Yathābhūte vimuccanti,  
are freed in accord with the truth,

Iti saccaparāmāso,  
the holding tight to the notion ‘this is the truth’,

luddho dhammaṁ na passati;  
A greedy person doesn’t see the truth.
duṭṭho dhammaṁ na passati;  
A hateful person doesn’t see the truth.
mūḷho dhammaṁ na passati;  
A deluded person doesn’t see the truth.

Ariyaddasā vedaguno,  
Seers of the noble truths, knowledge masters,

Ariyaddasā vedaguno,  
Seers of the noble truths, knowledge masters,

Vibhūsanaṭṭhānā virato saccavādī,  
as one unadorned, a speaker of truth, Vibhūsanaṭṭhānā → vibhūsaṭṭhānā (…)

Saccaṁ karomi niddānaṁ,  
I use truth as my scythe,

Akkhātaṁ vo yathātathaṁ;  
explained in accord with the truth.

Saccaṁ have sādutaraṁ rasānaṁ,  
Truth is the sweetest taste of all.
Saccena kittiṁ pappoti,  
Truthfulness wins you a good reputation.
sa ve pecca na socati.  
truth, principle, steadfastness, and generosity.
khantyā bhiyyodha vijjati”.  
than truth, self-control, generosity, and patience.”

Etena saccena suvatthi hotu.  
by this truth, may you be well! hotu → idaṁ gāthā bj potthake
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Yo ariyasaccāni avecca passati;  
who sees the noble truths in experience.
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Ye ariyasaccāni vibhāvayanti,  
Those who fathom the noble truths
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Abhabbatā diṭṭhapadassa vuttā;  
this inability applies to one who has seen the truth, they say.
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!
Etena saccena suvatthi hotu.  
by this truth, may you be well!

Ariyasaccāna dassanaṁ;  
seeing the noble truths,

Āraddhaviriyo daḷhadhammadassī.  
energetic, a resolute Seer of Truth.

Atikkamma bhavaṁ samecca dhammaṁ,  
with rebirth transcended and truth comprehended,
Yathātathiyaṁ viditvā dhammaṁ,  
understanding the teaching in line with the truth,
Aññāya padaṁ samecca dhammaṁ,  
The state of peace is understood, the truth is comprehended,

Sabbaṁ abhūtaṁ parivajjayeyya.  
they’d avoid all untruths.

Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ.  
It’s when a mendicant speaks well, not poorly; they speak on the teaching, not against the teaching; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely.
Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.  
and fourth, speak truthfully, not falsely.”
Saccaṁ ve amatā vācā,  
Truth itself is the undying word:
esa dhammo sanantano;  
this is an eternal truth.
āhu santo patiṭṭhitā.  
are grounded in the truth.

Saccena danto damasā upeto,  
Tamed by truth, fulfilled by taming,

Anupubbaṁ anudhammaṁ byākarohi me”.  
Answer my questions in turn, in accordance with the truth.”
Anupubbaṁ anudhammaṁ byākaromi te.  
answering your questions in turn, in accordance with the truth.
Dhitimā saccanikkamo.  
truth is your strength.

Kammaṁ passanti paṇḍitā;  
in accord with truth.

Idaṁ saccanti maññati.  
imagining this is truth.
Tadariyā saccato vidū;  
the noble ones know it as truth.
Te ve saccābhisamayā,  
Having comprehended the truth,

Athopi ve saccamanā vadanti;  
while others speak set on truth.

Vidvā ca vedehi samecca dhammaṁ,  
One who knows, having comprehended the truth through the knowledges,

Idameva saccanti ca vādayanti;  
saying, “This is the only truth,”

Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ,  
Each has built up their own view to be the truth,
“Ekañhi saccaṁ na dutīyamatthi,  
“The truth is one, there is no second,
Nānā te saccāni sayaṁ thunanti,  
But those ascetics each boast of different truths;
“Kasmā nu saccāni vadanti nānā,  
“But why do they speak of different truths,
Saccāni sutāni bahūni nānā,  
Are there really so many different truths,
“Na heva saccāni bahūni nānā,  
“No, there are not many different truths

Idameva saccanti vivādayanti;  
arguing that, ‘This is the only truth’: vivādayanti → vivādiyanti (si, pts-vp-pli1); ca vādayanti (mnd13:2 [Mahābyūhasuttaniddesa])
Sakaṁ sakaṁ sammutimāhu saccaṁ.  
each saying their own convictions are the truth.

Sakkhidhammaṁ parissayavinayaṁ;  
the truth he witnessed, where adversities are removed.
Sakkhidhammamanītihamadassī;  
seer of the truth as witness, not by hearsay—

Sacco siyā appagabbho,  
Be truthful, not rude,
Saccā avokkamma muni,  
The sage never strays from the truth; avokkamma → avokkamaṁ (mnd15:128 [Attadaṇḍasuttaniddesa])

Etaṁ ñāṇaṁ tathaṁ tassa,  
That is their knowledge of truth, Etaṁ → evaṁ (sya-all, mr) "

pañhe puṭṭho yathātathaṁ;  
in accordance with truth.

Yamhi saccañca dhammo ca,  
One who has truth and principle,

Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.  
Sure, they claim to be of principled and moral conduct, to be celibate, truthful, ethical, and of good character.
Ime hi nāma dhammacārino samacārino brahmacārino saccavādino sīlavanto kalyāṇadhammā paṭijānissanti.  
Sure, they claim to be of principled and moral conduct, to be celibate, truthful, ethical, and of good character.

Sa ve diṭṭhapado dhīro,  
that wise one who has seen the truth,

ñatvā dhammaṁ nirūpadhiṁ;  
I understood the truth without attachments.

“sassato loko, idameva saccaṁ moghamaññan”ti.  
“The cosmos is eternal. This is the only truth, other ideas are silly.”
“ediso dhammo, nediso dhammo;  
“Such is Truth, such is not Truth!
nediso dhammo, ediso dhammo”ti.  
Such is not Truth, such is Truth!”
atthaṁ na jānanti, anatthaṁ na jānanti, dhammaṁ na jānanti, adhammaṁ na jānanti.  
They don't understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth.
Te atthaṁ na jānanti anatthaṁ na jānanti, dhammaṁ na jānanti adhammaṁ na jānanti.  
They don't understand what is beneficial or what is not beneficial, nor what is the truth and what is not the truth.
‘ediso dhammo, nediso dhammo;  
‘Such is Truth, such is not!
nediso dhammo, ediso dhammo’”ti.  
Such is not Truth, such is!’”

“sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.  
“The self and the cosmos are eternal. This is the only truth, other ideas are silly.”
“ediso dhammo, nediso dhammo;  
“Such is Truth, such is not Truth!
nediso dhammo, ediso dhammo”ti.  
Such is not Truth, such is Truth!”

“sassato attā ca loko ca, idameva saccaṁ moghamaññan”ti.  
“The self and the cosmos are eternal. This is the only truth, other ideas are silly.”
“ediso dhammo, nediso dhammo;  
‘Such is Truth, such is not!
nediso dhammo, ediso dhammo”ti.  
Such is not Truth, such is Truth!”

na hi saccaṁ sudassanaṁ;  
for the truth is not easy to see.

4.5. Dhammānupassanāsaccapabba  
4.5. The Truths
Puna caparaṁ, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.  
Furthermore, a mendicant meditates by observing an aspect of principles with respect to the four noble truths.
Kathañca pana, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu?  
And how does a mendicant meditate observing an aspect of principles with respect to the four noble truths?
Evampi kho, bhikkhave, bhikkhu dhammesu dhammānupassī viharati catūsu ariyasaccesu.  
That’s how a mendicant meditates by observing an aspect of principles with respect to the four noble truths.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto, vattā pavattā, atthassa ninnetā, amatassa dātā, dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

Evaṁvādiṁ kho maṁ, bhikkhave, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti:  
Though I state and assert this, certain ascetics and brahmins misrepresent me with the false, hollow, lying, untruthful claim:

Pāsādamāruyha samantacakkhu;  
having ascended the Temple of Truth,

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words. theto → ṭheto (sya-all, km)

evameva kho, āvuso, ye keci kusalā dhammā sabbete catūsu ariyasaccesu saṅgahaṁ gacchanti.  
In the same way, all skillful qualities are included in the four noble truths.
Dukkhe ariyasacce, dukkhasamudaye ariyasacce, dukkhanirodhe ariyasacce, dukkhanirodhagāminiyā paṭipadāya ariyasacce.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Katamañcāvuso, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati, taṁ no ārocessatī’ti.  
‘The ascetic Gotama will tell us of any truth that he realizes.’

Musāvādaṁ pahāya musāvādā paṭivirato hoti, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

Suppaṇihitaṁ me mānasaṁ saccānaṁ bodhāyā’ti.  
My mind is properly disposed for awakening to the truths.’

pañhaṁ puṭṭho yathātathaṁ.  
admitted the truth when asked.
anupubbaṁ yathātathaṁ;  
truthfully admitted his progress:

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

saccavācaṁ nissāya musāvādo pahātabbo;  
Lying should be given up, relying on speaking the truth. saccavācaṁ → saccaṁ vācaṁ (bj, sya-all, pts1ed)

Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

“Sace kho tvaṁ, gahapati, sacce patiṭṭhāya manteyyāsi siyā no ettha kathāsallāpo”ti.  
“Householder, so long as you debate on the basis of truth, we can have some discussion about this.”
“Sacce ahaṁ, bhante, patiṭṭhāya mantessāmi;  
“I will debate on the basis of truth, sir.
Bhāsitā kho pana te, gahapati, esā vācā:  
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:  
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:  
But you said that you would debate on the basis of truth.”
Bhāsitā kho pana te, gahapati, esā vācā:  
But you said that you would debate on the basis of truth.”

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.  
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’ saccavajjena → saccavācena (mr)
Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.  
In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.  
‘This is the only truth, other ideas are silly.’
idameva saccaṁ, moghamaññanti, na metaṁ assa patirūpaṁ.  
‘This is the only truth, other ideas are silly.’

Idha, bhikkhave, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussāhetvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca naṁ ativijjha passati.  
It’s when someone in whom faith has arisen approaches a teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. dhatānaṁ → dhātānaṁ (mr)

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaññū sabbadassāvī, aparisesaṁ ñāṇadassanaṁ paṭijānāti, carato ca me tiṭṭhato ca suttassa ca jāgarassa ca satataṁ samitaṁ ñāṇadassanaṁ paccupaṭṭhitan’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”
“Kathaṁ byākaramānā pana mayaṁ, bhante, vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
“So how should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
“‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyya.  
“‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.
‘Tevijjo samaṇo gotamo’ti kho, vaccha, byākaramāno vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti.  
‘The ascetic Gotama has the three knowledges.’ Answering like this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.”

“Kiṁ nu kho, bho gotama, ‘sassato loko, idameva saccaṁ moghamaññan’ti—  
“Master Gotama, is this your view: ‘The cosmos is eternal. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, ‘asassato loko, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘The cosmos is not eternal. This is the only truth, other ideas are silly’?”
“Kiṁ nu kho, bho gotama, ‘antavā loko, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘The world is finite. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, ‘anantavā loko, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘The world is infinite. This is the only truth, other ideas are silly’?”
“Kiṁ nu kho, bho gotama, ‘taṁ jīvaṁ taṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘The soul and the body are the same thing. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, ‘aññaṁ jīvaṁ aññaṁ sarīraṁ, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘The soul and the body are different things. This is the only truth, other ideas are silly’?”
“Kiṁ nu kho, bho gotama, ‘hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘A Realized One still exists after death. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, ‘na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘A Realized One no longer exists after death. This is the only truth, other ideas are silly’?”
“Kiṁ nu kho, bho gotama, ‘hoti ca na ca hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘A Realized One both still exists and no longer exists after death. This is the only truth, other ideas are silly’?”
“Kiṁ pana, bho gotama, ‘neva hoti na na hoti tathāgato paraṁ maraṇā, idameva saccaṁ moghamaññan’ti—  
“Then is this your view: ‘A Realized One neither still exists nor no longer exists after death. This is the only truth, other ideas are silly’?”

idameva saccaṁ moghamaññanti;  
“This is the only truth, other ideas are silly.”
idameva saccaṁ moghamaññanti;  
“This is the only truth, other ideas are silly.”
idameva saccaṁ moghamaññanti;  
“This is the only truth, other ideas are silly.”

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.  
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Puna caparaṁ, sandaka, idhekacco satthā anussaviko hoti anussavasacco.  
Furthermore, take another teacher who is an oral transmitter, who takes oral transmission to be the truth.
Anussavikassa kho pana, sandaka, satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti.  
But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.
‘ayaṁ kho bhavaṁ satthā anussaviko anussavasacco so anussavena itihitihaparamparāya piṭakasampadāya dhammaṁ deseti.  
‘This teacher takes oral transmission to be the truth. He teaches by oral transmission, by the lineage of testament, by canonical authority.
Anussavikassa kho pana satthuno anussavasaccassa sussutampi hoti dussutampi hoti tathāpi hoti aññathāpi hoti’.  
But when a teacher takes oral transmission to be the truth, some of that is well learned, some poorly learned, some true, and some otherwise.

Puna caparaṁ, udāyi, mama sāvakā yena dukkhena dukkhotiṇṇā dukkhaparetā te maṁ upasaṅkamitvā dukkhaṁ ariyasaccaṁ pucchanti, tesāhaṁ dukkhaṁ ariyasaccaṁ puṭṭho byākaromi, tesāhaṁ cittaṁ ārādhemi pañhassa veyyākaraṇena;  
Furthermore, my disciples come to me and ask how the noble truth of suffering applies to the suffering in which they are swamped and mired. And I provide them with a satisfying answer to their question.
te maṁ dukkhasamudayaṁ …  
They ask how the noble truths of the origin of suffering,

“Sace, je, saccaṁ bhaṇasi, adāsiṁ taṁ karomī”ti.  
“Wow! If you speak the truth, I’ll make you a free woman!” adāsiṁ taṁ karomī”ti → adāsī bhavasīti (bj, pts1ed); adāsī bhavissasi (mr)

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.  
‘The ascetic Gotama will tell us of any truth that he realizes.’
Pāsādamāruyha samantacakkhu.  
having ascended the Temple of Truth,

“ime kho samaṇā sakyaputtiyā saccavādino saccapaṭiññā.  
“These Sakyan ascetics speak the truth.
‘yatohaṁ, bhagini, jāto nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.  
‘Ever since I was born, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’” yatohaṁ, bhagini, jāto → bhagini jātiyā jāto (si)
‘yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā’”ti.  
‘Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.’”
“yatohaṁ, bhagini, ariyāya jātiyā jāto, nābhijānāmi sañcicca pāṇaṁ jīvitā voropetā, tena saccena sotthi te hotu, sotthi gabbhassā”ti.  
“Ever since I was born in the noble birth, sister, I don’t recall having intentionally taken the life of a living creature. By this truth, may both you and your baby be safe.”

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo evamāha—natthi so samaṇo vā brāhmaṇo vā yo sabbaññū sabbadassāvī aparisesaṁ ñāṇadassanaṁ paṭijānissati, netaṁ ṭhānaṁ vijjatī’ti; kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

‘idameva saccaṁ, moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’
Idameva saccaṁ, moghamaññan’”ti?  
this is the only truth, other ideas are silly’?”
Idameva saccaṁ, moghamaññan’”ti?  
this is the only truth, other ideas are silly’?”
Idameva saccaṁ, moghamaññan’”ti?  
this is the only truth, other ideas are silly’?”
Idameva saccaṁ, moghamaññan’ti.  
this is the only truth, other ideas are silly.’
Saccamanurakkhatā, bhāradvāja, viññunā purisena nālamettha ekaṁsena niṭṭhaṁ gantuṁ:  
For a sensible person who is preserving truth this is not sufficient to come to the definite conclusion:
‘idameva saccaṁ, moghamaññan’”ti.  
‘This is the only truth, other ideas are silly.’”
“Kittāvatā pana, bho gotama, saccānurakkhaṇā hoti, kittāvatā saccamanurakkhati?  
“But Master Gotama, how do you define the preservation of truth?”
‘evaṁ me saddhā’ti—  
they preserve truth by saying, ‘Such is my faith.’
‘idameva saccaṁ, moghamaññan’ti (…).  
‘This is the only truth, other ideas are silly.’ (…) → na tveva tāva saccānubodho hoti) (bj); (ettāvatā kho bhāradvāja saccamanurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpema, na tveva tāva saccānubodho hoti) (sya-all, km); (ettāvatā kho bhāradvāja saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññāpemi, na tveva tāva saccānubodho hoti) (pts1ed)
‘evaṁ me diṭṭhinijjhānakkhantī’ti—  
they preserve truth by saying, ‘Such is the view I have accepted after contemplation.’
‘idameva saccaṁ, moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’
Ettāvatā kho, bhāradvāja, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ paññapema;  
That’s how the preservation of truth is defined, Bhāradvāja. I describe the preservation of truth as defined in this way.
na tveva tāva saccānubodho hotī”ti.  
But this is not yet the awakening to the truth.”
“Ettāvatā, bho gotama, saccānurakkhaṇā hoti, ettāvatā saccamanurakkhati, ettāvatā ca mayaṁ saccānurakkhaṇaṁ pekkhāma.  
“That’s how the preservation of truth is defined, Master Gotama. We regard the preservation of truth as defined in this way.
Kittāvatā pana, bho gotama, saccānubodho hoti, kittāvatā saccamanubujjhati?  
But Master Gotama, how do you define awakening to the truth?”
atha tamhi saddhaṁ niveseti, saddhājāto upasaṅkamati, upasaṅkamanto payirupāsati, payirupāsanto sotaṁ odahati, ohitasoto dhammaṁ suṇāti, sutvā dhammaṁ dhāreti, dhatānaṁ dhammānaṁ atthaṁ upaparikkhati, atthaṁ upaparikkhato dhammā nijjhānaṁ khamanti, dhammanijjhānakkhantiyā sati chando jāyati, chandajāto ussahati, ussahitvā tuleti, tulayitvā padahati, pahitatto samāno kāyena ceva paramasaccaṁ sacchikaroti paññāya ca naṁ ativijjha passati.  
Next, they place faith in them. When faith has arisen they approach the teacher. They pay homage, actively listen, hear the teachings, remember the teachings, reflect on their meaning, and accept them after consideration. Then enthusiasm springs up; they make an effort, weigh up, and persevere. Persevering, they directly realize the ultimate truth, and see it with penetrating wisdom. dhatānaṁ → dhāritānaṁ (pts1ed, mr) "
Ettāvatā kho, bhāradvāja, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ paññapema;  
That’s how the awakening to truth is defined, Bhāradvāja. I describe the awakening to truth as defined in this way.
na tveva tāva saccānuppatti hotī”ti.  
But this is not yet the arrival at the truth.”
“Ettāvatā, bho gotama, saccānubodho hoti, ettāvatā saccamanubujjhati, ettāvatā ca mayaṁ saccānubodhaṁ pekkhāma.  
“That’s how the awakening to truth is defined, Master Gotama. I regard the awakening to truth as defined in this way.
Kittāvatā pana, bho gotama, saccānuppatti hoti, kittāvatā saccamanupāpuṇāti?  
But Master Gotama, how do you define the arrival at the truth?”
“Tesaṁyeva, bhāradvāja, dhammānaṁ āsevanā bhāvanā bahulīkammaṁ saccānuppatti hoti.  
“By the cultivation, development, and making much of these very same things there is the arrival at the truth.
Ettāvatā kho, bhāradvāja, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ paññapemā”ti.  
That’s how the arrival at the truth is defined, Bhāradvāja. I describe the arrival at the truth as defined in this way.”
“Ettāvatā, bho gotama, saccānuppatti hoti, ettāvatā saccamanupāpuṇāti, ettāvatā ca mayaṁ saccānuppattiṁ pekkhāma.  
“That’s how the arrival at the truth is defined, Master Gotama. I regard the arrival at the truth as defined in this way.
Saccānuppattiyā pana, bho gotama, katamo dhammo bahukāro?  
But what quality is helpful for arriving at the truth?”
“Saccānuppattiyā kho, bhāradvāja, padhānaṁ bahukāraṁ.  
“Striving is helpful for arriving at the truth.
No cetaṁ padaheyya, nayidaṁ saccamanupāpuṇeyya.  
If you don’t strive, you won’t arrive at the truth.
Yasmā ca kho padahati tasmā saccamanupāpuṇāti.  
You arrive at the truth because you strive.
Tasmā saccānuppattiyā padhānaṁ bahukāran”ti.  
That’s why striving is helpful for arriving at the truth.”
“Saccānurakkhaṇaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānurakkhaṇaṁ bhavaṁ gotamo byākāsi;  
“I’ve asked Master Gotama about the preservation of truth, and he has answered me.
Saccānubodhaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānubodhaṁ bhavaṁ gotamo byākāsi;  
I’ve asked Master Gotama about awakening to the truth, and he has answered me.
Saccānuppattiṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiṁ bhavaṁ gotamo byākāsi;  
I’ve asked Master Gotama about the arrival at the truth, and he has answered me.
Saccānuppattiyā bahukāraṁ dhammaṁ mayaṁ bhavantaṁ gotamaṁ apucchimha, saccānuppattiyā bahukāraṁ dhammaṁ bhavaṁ gotamo byākāsi;  
I’ve asked Master Gotama about the things that are helpful for the arrival at the truth, and he has answered me.

kammaṁ passanti paṇḍitā;  
in accord with truth.

“Saccaṁ kho, bho gotama, brāhmaṇā paṭhamaṁ dhammaṁ paññapenti puññassa kiriyāya, kusalassa ārādhanāya.  
“Master Gotama, truth is the first thing.
Gahaṭṭho hi, bho gotama, mahaṭṭho mahākicco mahādhikaraṇo mahāsamārambho, na satataṁ samitaṁ saccavādī hoti;  
For a lay person has many requirements, duties, issues, and undertakings, and they can’t always tell the truth,
pabbajito kho pana, bho gotama, appaṭṭho appakicco appādhikaraṇo appasamārambho satataṁ samitaṁ tapassī hoti …  
But a renunciate has few requirements, duties, issues, and undertakings, and they can always tell the truth, be fervent,
Idha, māṇava, bhikkhu saccavādī hoti.  
Take a mendicant who speaks the truth.
So ‘saccavādīmhī’ti labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ.  
Thinking, ‘I’m truthful,’ they find inspiration in the meaning and the teaching, and find joy connected with the teaching.

‘yaṁ kho samaṇo gotamo dhammaṁ adhigamissati taṁ no ārocessatī’ti.  
‘The ascetic Gotama will tell us of any truth that he realizes.’

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

Santi, bhikkhave, eke samaṇabrāhmaṇā pubbantakappikā pubbantānudiṭṭhino pubbantaṁ ārabbha anekavihitāni adhivuttipadāni abhivadanti.  
There are some ascetics and brahmins who theorize about the past, and propose various hypotheses concerning the past. They propose the following, each insisting that theirs is the only truth and that everything else is wrong.
‘sassato attā ca loko ca, idameva saccaṁ moghamaññan’ti, tesaṁ vata aññatreva saddhāya aññatra ruciyā aññatra anussavā aññatra ākāraparivitakkā aññatra diṭṭhinijjhānakkhantiyā paccattaṁyeva ñāṇaṁ bhavissati parisuddhaṁ pariyodātanti—netaṁ ṭhānaṁ vijjati.  
‘The self and the cosmos are eternal. This is the only truth, other ideas are silly.’ It’s simply not possible for them to have purified and clear personal knowledge of this, apart from faith, endorsement, oral tradition, reasoned contemplation, or acceptance of a view after consideration.

Musāvādaṁ pahāya musāvādā paṭivirato ahosiṁ saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.  
I gave up lying. I spoke the truth and stuck to the truth. I was honest and trustworthy, not tricking the world with my words.

‘Kaccāhaṁ, bhante, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī’”ti?  
“Answering this way, I trust that I repeated what the Buddha has said, and didn’t misrepresent him with an untruth. I trust my explanation was in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tvaṁ, bhūmija, evaṁ puṭṭho evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.  
“Indeed, Bhūmija, in answering this way you repeated what I’ve said, and didn’t misrepresent me with an untruth. Your explanation was in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

esa dhammo sanantano.  
this is an eternal truth.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’ parāmāsā → parāmassa (bj, pts1ed) "
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
Iti so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti.  
And so they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly.’
yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.  
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.
yampi so yadeva tassa sāmaṁ ñātaṁ sāmaṁ diṭṭhaṁ sāmaṁ viditaṁ tadeva tattha thāmasā parāmāsā abhinivissa voharati: ‘idameva saccaṁ, moghamaññan’ti idampissa nānujānāmi.  
And when they obstinately stick to what they have known, seen, and understood for themselves, insisting that: ‘This is the only truth, other ideas are silly,’ I also don’t grant them that.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhāvuso kaccāna, bhagavā jānaṁ jānāti, passaṁ passati, cakkhubhūto ñāṇabhūto dhammabhūto brahmabhūto vattā pavattā atthassa ninnetā amatassa dātā dhammassāmī tathāgato.  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

‘idameva saccaṁ, moghamaññan’ti.  
‘This is the only truth, other ideas are silly.’

Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—  
Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
Paññādhiṭṭhāno, saccādhiṭṭhāno, cāgādhiṭṭhāno, upasamādhiṭṭhāno.  
The foundations of wisdom, truth, generosity, and peace.
‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—  
‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’
Tassa sā vimutti sacce ṭhitā akuppā hoti.  
Their freedom, being founded on truth, is unshakable.
Tasmā evaṁ samannāgato bhikkhu iminā paramena saccādhiṭṭhānena samannāgato hoti.  
Therefore a mendicant thus endowed is endowed with the ultimate resolve of truth.
Etañhi, bhikkhu, paramaṁ ariyasaccaṁ yadidaṁ—  
For this is the ultimate noble truth, namely,
‘Paññaṁ nappamajjeyya, saccamanurakkheyya, cāgamanubrūheyya, santimeva so sikkheyyā’ti—  
‘Do not neglect wisdom; preserve truth; foster generosity; and train only for peace.’

Saccavibhaṅgasutta  
The Analysis of the Truths
catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.  
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
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.
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.
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.”
catunnaṁ ariyasaccānaṁ ācikkhanā desanā paññāpanā paṭṭhapanā vivaraṇā vibhajanā uttānīkammaṁ.  
It is the teaching, advocating, establishing, clarifying, analyzing, and revealing of the four noble truths.
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.
Katamañcāvuso, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
Idaṁ vuccatāvuso: ‘dukkhaṁ ariyasaccaṁ’.  
This is called the noble truth of suffering.
Katamañcāvuso, dukkhasamudayaṁ ariyasaccaṁ?  
And what is the noble truth of the origin of suffering?
idaṁ vuccatāvuso: ‘dukkhasamudayaṁ ariyasaccaṁ’.  
This is called the noble truth of the origin of suffering.
Katamañcāvuso, dukkhanirodhaṁ ariyasaccaṁ?  
And what is the noble truth of the cessation of suffering? dukkhanirodhaṁ → dukkhanirodho (bj, sya-all, km) "
idaṁ vuccatāvuso: ‘dukkhanirodhaṁ ariyasaccaṁ’.  
This is called the noble truth of the cessation of suffering.
Katamañcāvuso, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?  
And what is the noble truth of the practice that leads to the cessation of suffering?
Idaṁ vuccatāvuso: ‘dukkhanirodhagāminī paṭipadā ariyasaccaṁ’.  
This is called the noble truth of the practice that leads to the cessation of suffering.
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.”

Sace, bhante, tassā devatāya saccaṁ vacanaṁ, idheva sā devatā avidūre”ti.  
“Sir, if that deity spoke the truth, he’ll be close by.”

esa dhammo sanantano.  
This is an eternal truth.

Saccaṁ have sādutaraṁ rasānaṁ,  
Truth is the sweetest taste of all.

Samosavajjā virato saccavādī,  
Refraining from false speech, he spoke the truth.

yaṁ saccaṁ taṁ nirūpadhin”ti.  
the truth without attachments.”

so maṁ sacce nivesayi.  
he settled me in the truth.

Pāsādamāruyha samantacakkhu;  
having ascended the Temple of Truth,

Saccena danto damasā upeto,  
Tamed by truth, fulfilled by taming,
Saccaṁ dhammo saṁyamo brahmacariyaṁ,  
Truth, principle, restraint, the spiritual life;

Saccaṁ karomi niddānaṁ,  
I use truth as my scythe,

Evaṁ samecca caranti mutattā.  
the thoughtful live having comprehended this truth.

Dhammadasoti tamāhu pahitattaṁ.  
and they rightly call him a ‘Seer of Truth’.

Idha, bhikkhave, bhikkhu subhāsitaṁyeva bhāsati no dubbhāsitaṁ, dhammaṁyeva bhāsati no adhammaṁ, piyaṁyeva bhāsati no appiyaṁ, saccaṁyeva bhāsati no alikaṁ.  
It’s when a mendicant speaks well, not poorly; they speak on the teaching, not against the teaching; they speak pleasantly, not unpleasantly; and they speak truthfully, not falsely.
Saccaṁ bhaṇe nālikaṁ taṁ catutthan”ti.  
and fourth, speak truthfully, not falsely.”
Saccaṁ ve amatā vācā,  
Truth itself is the undying word:
esa dhammo sanantano;  
this is an eternal truth.
āhu santo patiṭṭhitā.  
are grounded in the truth.

Tasmiñce amate akkhāte,  
The Seers of Truth stand unfaltering
Pajjotakaro ativijjha,  
As the bringer of light who has pierced the truth, ativijjha → ativijjha dhammaṁ (bj, sya-all, km, pts2ed)

uttarāpi suṇātu me”ti. "  
I have seen the noble truths!” "

Saccaṁ have sādutaraṁ rasānaṁ,  
Truth is the sweetest taste of all.
Saccena kittiṁ pappoti,  
Truthfulness wins you a good reputation.
sa ve pecca na socati.  
truth, principle, steadfastness, and generosity.
khantyā bhiyyodha vijjatī”ti.  
than truth, self-control, generosity, and patience.”

yāvajīvaṁ saccavāco assaṁ,  
As long as I live, may I speak the truth.
saccaṁ kodhābhibhuṁ naraṁ;  
is truthful, and has mastered anger:

yāvajīvaṁ saccavāco assaṁ,  
As long as I live, may I speak the truth.
saccaṁ kodhābhibhuṁ naraṁ;  
is truthful, and has mastered anger:

yāvajīvaṁ saccavāco assaṁ,  
As long as I live, may I speak the truth.
saccaṁ kodhābhibhuṁ naraṁ;  
is truthful, and has mastered anger:

Kathaṁ byākaramānā ca mayaṁ vuttavādino ceva samaṇassa gotamassa assāma, na ca samaṇaṁ gotamaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
How should we answer so as to repeat what the ascetic Gotama has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.  
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.  
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.

kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
Iti vadaṁ vuttavādī ceva bhagavato assa, na ca bhagavantaṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.  
If you said this you would repeat what the Buddha has said, and not misrepresent him with an untruth. You would explain in line with his teaching, and there would be no legitimate grounds for rebuke and criticism.
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.  
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.

Idha no, bhante, bhagavā kiṁvādī kimakkhāyī kathaṁ byākaramānā ca mayaṁ vuttavādino ceva bhagavato assāma, na ca bhagavantaṁ abhūtena abbhācikkheyyāma, dhammassa cānudhammaṁ byākareyyāma, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
What does the Buddha say about this? How does he explain it? How should we answer so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should we explain in line with his teaching, with no legitimate grounds for rebuke and criticism?”
Iti vadaṁ vuttavādī ceva me assa, na ca maṁ abhūtena abbhācikkheyya, dhammassa cānudhammaṁ byākareyya, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgaccheyya.  
Saying this you would repeat what I have said, and not misrepresent me with an untruth. You would explain in line with my teaching, and there would be no legitimate grounds for rebuke and criticism.

(Sabbesaṁ catusaccikaṁ kātabbaṁ.) "  
(All should be treated according to the four truths.) "

sammappaññāya passati;  
a person sees the noble truths—

‘kiṁvādī panāyasmantānaṁ satthā kimakkhāyī’ti, kacci vo āyasmantānaṁ dhammā sussutā suggahitā sumanasikatā sūpadhāritā suppaṭividdhā paññāya, yathā byākaramānā āyasmanto vuttavādino ceva bhagavato assatha, na ca bhagavantaṁ abhūtena abbhācikkheyyātha, dhammassa cānudhammaṁ byākareyyātha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
‘But what does the venerables’ Teacher teach? What does he explain?’ I trust the venerables have properly heard, learned, applied the mind, and remembered the teachings, and penetrated them with wisdom. That way, when answering you will repeat what the Buddha has said and not misrepresent him with an untruth. You will explain in line with the teaching, with no legitimate grounds for rebuke and criticism.” panāyasmantānaṁ → kiṁvādāyasmantānaṁ (sya-all, pts1ed, mr) | vādānuvādo → vādānupāto (bj, sya-all aṭṭhakathāyaṁ pāṭhantaraṁ)

Kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”

Dānena damena saṁyamena saccavajjena natthi puññaṁ natthi puññassa āgamo’”ti.  
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit’?”

Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.  
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

So hāvuso, bhagavā jānaṁ jānāti, passaṁ passati—  
For he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.
“Addhāvuso ānanda, bhagavā jānaṁ jānāti, passaṁ passati—  
“Certainly he is the Buddha, the one who knows and sees. He is vision, he is knowledge, he is the manifestation of principle, he is the manifestation of divinity. He is the teacher, the proclaimer, the elucidator of meaning, the bestower of the deathless, the lord of truth, the Realized One.

Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.  
Then that swift pair of messengers would deliver a message of truth to the lord of the city and depart the way they came. nagarassāmikassa → nagarasāmissa (bj, sya-all, pts1ed) "
Atha kho taṁ sīghaṁ dūtayugaṁ nagarassāmikassa yathābhūtaṁ vacanaṁ niyyātetvā yathāgatamaggaṁ paṭipajjeyya.  
deliver a message of truth to the lord of the city and depart the way they came.
‘Yathābhūtaṁ vacanan’ti kho, bhikkhu, nibbānassetaṁ adhivacanaṁ.  
‘A message of truth’ is a term for extinguishment.

‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti.  
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti.  
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti, so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’ti, sāssa hoti micchādiṭṭhi.  
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’ This is your wrong view.
‘yo so naṭo raṅgamajjhe samajjamajjhe saccālikena janaṁ hāseti rameti so kāyassa bhedā paraṁ maraṇā pahāsānaṁ devānaṁ sahabyataṁ upapajjatī’”ti.  
‘Suppose a dancer entertains and amuses people on a stage or at a festival with truth and lies. When their body breaks up, after death, they’re reborn in the company of laughing gods.’

Atha kho yāni tāni kulāni aḍḍhāni mahaddhanāni mahābhogāni pahūtajātarūparajatāni pahūtavittūpakaraṇāni pahūtadhanadhaññāni, sabbāni tāni dānasambhūtāni ceva saccasambhūtāni ca sāmaññasambhūtāni ca.  
Rather, rich, affluent, and wealthy families—with lots of gold and silver, lots of property and assets, and lots of money and grain—all acquired their wealth because of generosity, truth, and restraint.

Kaccāhaṁ, bhante, evaṁ byākaramāno vuttavādī ceva bhagavato homi, na ca bhagavantaṁ abhūtena abbhācikkhāmi, dhammassa cānudhammaṁ byākaromi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
“Answering this way, I trust that I repeat what the Buddha has said, and don’t misrepresent him with an untruth. I trust my explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tvaṁ, gāmaṇi, evaṁ byākaramāno vuttavādī ceva me hosi, na ca maṁ abhūtena abbhācikkhasi, dhammassa cānudhammaṁ byākarosi, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.  
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo sabbaṁ tapaṁ garahati, sabbaṁ tapassiṁ lūkhajīviṁ ekaṁsena upavadati upakkosatī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?”

Ye te, bhante, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?  
Do those who say this repeat what the Buddha has said, and not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuke and criticism?
“Ye te, gāmaṇi, evamāhaṁsu: ‘samaṇo gotamo māyaṁ jānātī’ti, vuttavādino ceva me, te na ca maṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti.  
“Chief, those who say this repeat what I have said, and don’t misrepresent me with an untruth. Their explanation is in line with the teaching, and there are no legitimate grounds for rebuke and criticism.”
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.  
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’
Dānena damena saṁyamena saccavajjena atthi puññaṁ, atthi puññassa āgamo’ti.  
In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.’
‘kosu nāma imesaṁ bhavataṁ samaṇabrāhmaṇānaṁ saccaṁ āha, ko musā’”ti?  
‘I wonder who of these respected ascetics and brahmins speaks the truth, and who speaks falsehood?’”
Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo”ti.  
In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.”
Dānena damena saṁyamena saccavajjena atthi puññaṁ atthi puññassa āgamo”ti.  
In giving, self-control, restraint, and truthfulness there is merit and outcome of merit.”

Saccañca vo, bhikkhave, desessāmi saccagāmiñca maggaṁ.  
the truth …

kathaṁ byākaramāno nu khvāhaṁ tesaṁ aññatitthiyānaṁ paribbājakānaṁ vuttavādī ceva bhagavato assaṁ, na ca bhagavantaṁ abhūtena abbhācikkheyyaṁ, dhammassa cānudhammaṁ byākareyyaṁ, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgaccheyyā”ti?  
how should I answer them so as to repeat what the Buddha has said, and not misrepresent him with an untruth? How should I explain in line with his teaching, so that there would be no legitimate grounds for rebuke and criticism?”

‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipīti.  
‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.
‘brahmayānaṁ’ itipi, ‘dhammayānaṁ’ itipi, ‘anuttaro saṅgāmavijayo’ itipī”ti.  
‘vehicle of Brahmā’, or else ‘vehicle of truth’, or else ‘supreme victory in battle’.”

Kacci mayaṁ, bhante, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva bhagavato homa, na ca bhagavantaṁ abhūtena abbhācikkhāma, dhammassa cānudhammaṁ byākaroma, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?  
Answering this way, we trust that we repeat what the Buddha has said, and don’t misrepresent him with an untruth. We trust our explanation is in line with the teaching, and that there are no legitimate grounds for rebuke or criticism.”
“Taggha tumhe, bhikkhave, evaṁ puṭṭhā evaṁ byākaramānā vuttavādino ceva me hotha, na ca maṁ abhūtena abbhācikkhatha, dhammassa cānudhammaṁ byākarotha, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati.  
“Indeed, in answering this way you repeat what I’ve said, and don’t misrepresent me with an untruth. Your explanation is in line with the teaching, and there are no legitimate grounds for rebuke or criticism.

Abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṁsaccābhiniveso kāyagantho—  
The personal ties to covetousness, ill will, misapprehension of precepts and observances, and the insistence that this is the only truth.

Catūsu ariyasaccesu—  
In the four noble truths.

Pasādo dhammadassanaṁ;  
confidence, and vision of the truth,

Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajanti, sabbe te catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya.  
or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.
Dukkhassa ariyasaccassa dukkhasamudayassa ariyasaccassa dukkhanirodhassa ariyasaccassa dukkhanirodhagāminiyā paṭipadāya ariyasaccassa.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
pabbajanti, sabbe te imesaṁyeva catunnaṁ ariyasaccānaṁ yathābhūtaṁ abhisamayāya.  
or present—rightly go forth from the lay life to homelessness, all of them do so in order to truly comprehend the four noble truths.

Ye hi keci, bhikkhave, etarahi kulaputtā sammā agārasmā anagāriyaṁ pabbajitā yathābhūtaṁ abhisamenti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisamenti.  
or present—truly comprehend after rightly going forth from the lay life to homelessness, all of them truly comprehend the four noble truths.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambojjhanti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambojjhanti.  
or present—all of them truly wake up to the four noble truths.
Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

Ye hi keci, bhikkhave, etarahi samaṇā vā brāhmaṇā vā yathābhūtaṁ abhisambuddhaṁ pakāsenti, sabbe te cattāri ariyasaccāni yathābhūtaṁ abhisambuddhaṁ pakāsenti.  
or present—reveal that they are awakened, all of them reveal that they truly awakened to the four noble truths.
Dukkhaṁ ariyasaccaṁ …pe… dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. …

Idaṁ kho pana, bhikkhave, dukkhaṁ ariyasaccaṁ—  
Now this is the noble truth of suffering.
Idaṁ kho pana, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ—  
Now this is the noble truth of the origin of suffering.
Idaṁ kho pana, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ—  
Now this is the noble truth of the cessation of suffering.
Idaṁ kho pana, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ—  
Now this is the noble truth of the practice that leads to the cessation of suffering.
‘Idaṁ dukkhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti me, bhikkhave, pubbe …pe… udapādi.  
‘This noble truth of suffering should be completely understood.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of suffering has been completely understood.’ Such was the vision that arose in me …
‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of the origin of suffering.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti me, bhikkhave, pubbe …pe… udapādi.  
‘This noble truth of the origin of suffering should be given up.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of the origin of suffering has been given up.’ Such was the vision that arose in me …
‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of the cessation of suffering.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti me, bhikkhave, pubbe …pe… udapādi.  
‘This noble truth of the cessation of suffering should be realized.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of the cessation of suffering has been realized.’ Such was the vision that arose in me …
‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of the practice that leads to the cessation of suffering.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti me, bhikkhave, pubbe …pe… udapādi.  
‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ Such was the vision that arose in me …
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti me, bhikkhave, pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in me regarding teachings not learned before from another.
Yāvakīvañca me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ na suvisuddhaṁ ahosi, neva tāvāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
As long as my true knowledge and vision about these four noble truths was not fully purified in these three perspectives and twelve aspects, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans. abhisambuddho’ti paccaññāsiṁ → abhisambuddho paccaññāsiṁ (bj, sya-all, km)
Yato ca kho me, bhikkhave, imesu catūsu ariyasaccesu evaṁ tiparivaṭṭaṁ dvādasākāraṁ yathābhūtaṁ ñāṇadassanaṁ suvisuddhaṁ ahosi, athāhaṁ, bhikkhave, sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya ‘anuttaraṁ sammāsambodhiṁ abhisambuddho’ti paccaññāsiṁ.  
But when my true knowledge and vision about these four noble truths was fully purified in these three perspectives and twelve aspects, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.

“‘Idaṁ dukkhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
“‘This is the noble truth of suffering.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññeyyan’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi.  
‘This noble truth of suffering should be completely understood.’ …
‘Taṁ kho panidaṁ dukkhaṁ ariyasaccaṁ pariññātan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of suffering has been completely understood.’ …
‘Idaṁ dukkhasamudayaṁ ariyasaccan’ti bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of the origin of suffering.’ …
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi.  
‘This noble truth of the origin of suffering should be given up.’ …
‘Taṁ kho panidaṁ dukkhasamudayaṁ ariyasaccaṁ pahīnan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of the origin of suffering has been given up.’ …
‘Idaṁ dukkhanirodhaṁ ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of the cessation of suffering.’ …
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikātabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi.  
‘This noble truth of the cessation of suffering should be realized.’ …
‘Taṁ kho panidaṁ dukkhanirodhaṁ ariyasaccaṁ sacchikatan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This noble truth of the cessation of suffering has been realized.’ …
‘Idaṁ dukkhanirodhagāminī paṭipadā ariyasaccan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādi.  
‘This is the noble truth of the practice that leads to the cessation of suffering.’ …
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvetabban’ti, bhikkhave, tathāgatānaṁ pubbe …pe… udapādi.  
‘This noble truth of the practice that leads to the cessation of suffering should be developed.’ …
‘Taṁ kho panidaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ bhāvitan’ti, bhikkhave, tathāgatānaṁ pubbe ananussutesu dhammesu cakkhuṁ udapādi, ñāṇaṁ udapādi, paññā udapādi, vijjā udapādi, āloko udapādī”ti.  
‘This noble truth of the practice that leads to the cessation of suffering has been developed.’ Such was the vision, knowledge, wisdom, realization, and light that arose in the Realized Ones regarding teachings not learned before from another.” "

“Cattārimāni, bhikkhave, ariyasaccāni.  
“Mendicants, there are these four noble truths.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ → dukkhasamudayo ariyasaccaṁ dukkhanirodho ariyasaccaṁ (bj, sya-all)
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
Idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.  
This is called the noble truth of suffering.
Katamañca, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ?  
And what is the noble truth of the origin of suffering?
Idaṁ vuccati, bhikkhave, dukkhasamudayaṁ ariyasaccaṁ.  
This is called the noble truth of the origin of suffering.
Katamañca, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ?  
And what is the noble truth of the cessation of suffering?
idaṁ vuccati, bhikkhave, dukkhanirodhaṁ ariyasaccaṁ.  
This is called the noble truth of the cessation of suffering.
Katamañca, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ?  
And what is the noble truth of the practice that leads to the cessation of suffering?
idaṁ vuccati, bhikkhave, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
This is called the noble truth of the practice that leads to the cessation of suffering.
Imāni kho, bhikkhave, cattāri ariyasaccāni.  
These are the four noble truths.

“Cattārimāni, bhikkhave, ariyasaccāni.  
“Mendicants, there are these four noble truths.
Dukkhaṁ ariyasaccaṁ, dukkhasamudayaṁ ariyasaccaṁ, dukkhanirodhaṁ ariyasaccaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ.  
The noble truths of suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
Katamañca, bhikkhave, dukkhaṁ ariyasaccaṁ?  
And what is the noble truth of suffering?
idaṁ vuccati, bhikkhave, dukkhaṁ ariyasaccaṁ.  
This is called the noble truth of suffering. …”

“Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti?  
“Mendicants, do you remember the four noble truths that I taught?”
“Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi;  
“Sir, I remember that suffering is the first noble truth you’ve taught;
Evaṁ khvāhaṁ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.  
That’s how I remember the four noble truths as you’ve taught them.”
Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti.  
It’s good that you remember the four noble truths as I’ve taught them.
Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi;  
Suffering is the first noble truth I’ve taught, and that’s how you should remember it.
Evaṁ kho, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.  
That’s how you should remember the four noble truths as I’ve taught them.

“Dhāretha no tumhe, bhikkhave, mayā cattāri ariyasaccāni desitānī”ti?  
“Mendicants, do you remember the four noble truths that I taught?”
“Dukkhaṁ khvāhaṁ, bhante, bhagavatā paṭhamaṁ ariyasaccaṁ desitaṁ dhāremi.  
“Sir, I remember that suffering is the first noble truth you’ve taught.
‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ.  
‘What the ascetic Gotama teaches is not the first noble truth of suffering.
Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti—  
I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’
dukkhanirodhagāminiṁ paṭipadaṁ khvāhaṁ, bhante, bhagavatā catutthaṁ ariyasaccaṁ desitaṁ dhāremi.  
The practice that leads to the cessation of suffering is the fourth noble truth you’ve taught.
‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ.  
‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering.
Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti—  
I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
Evaṁ khvāhaṁ, bhante, dhāremi bhagavatā cattāri ariyasaccāni desitānī”ti.  
That’s how I remember the four noble truths as you’ve taught them.”
Sādhu kho tvaṁ, bhikkhu, dhāresi mayā cattāri ariyasaccāni desitānīti.  
It’s good that you remember the four noble truths as I’ve taught them.
Dukkhaṁ kho, bhikkhu, mayā paṭhamaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi.  
Suffering is the first noble truth I’ve taught, and that’s how you should remember it.
‘netaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ.  
‘What the ascetic Gotama teaches is not the first noble truth of suffering.
Ahametaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhaṁ paṭhamaṁ ariyasaccaṁ paññapessāmī’ti—  
I’ll reject this first noble truth of suffering and describe another first noble truth of suffering.’
dukkhanirodhagāminī paṭipadā kho, bhikkhu, mayā catutthaṁ ariyasaccaṁ desitaṁ, tathā naṁ dhārehi.  
The practice that leads to the cessation of suffering is the fourth noble truth I’ve taught, and that’s how you should remember it.
‘netaṁ dukkhanirodhagāminī paṭipadā catutthaṁ ariyasaccaṁ yaṁ samaṇena gotamena desitaṁ.  
‘What the ascetic Gotama teaches is not the fourth noble truth of the practice that leads to the cessation of suffering.
Ahametaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paccakkhāya aññaṁ dukkhanirodhagāminiṁ paṭipadaṁ catutthaṁ ariyasaccaṁ paññapessāmī’ti—  
I’ll reject this fourth noble truth of the practice that leads to the cessation of suffering and describe another fourth noble truth of the practice that leads to the cessation of suffering.’
Evaṁ kho tvaṁ, bhikkhu, dhārehi mayā cattāri ariyasaccāni desitānīti.  
That’s how you should remember the four noble truths as I’ve taught them.