[149] Bhikkhus, and what is the noble truth (ariyasacca) of the way of practice leading to the cessation of suffering (dukkha)? It is just this Noble Eightfold Path (magga), namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (samādhi).
And what, bhikkhus, is right view (sammādiṭṭhi)? Knowledge (ñāṇa) of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, knowledge of the way of practice leading to the cessation of suffering — this, bhikkhus, is called right view.
And what, bhikkhus, is right intention (sammāsaṅkappa)? The intention of renunciation, the intention of non-ill will, the intention of non-harming — this, bhikkhus, is called right intention.
And what, bhikkhus, is right speech (sammāvācā)? Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter — this, bhikkhus, is called right speech.
And what, bhikkhus, is right action (sammākammanta)? Abstaining from the destruction of life, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures — this, bhikkhus, is called right action.
And what, bhikkhus, is right livelihood (sammā-ājīva)? Here, bhikkhus, a noble disciple, having abandoned wrong livelihood, makes his living by right livelihood — this, bhikkhus, is called right livelihood.
And what, bhikkhus, is right effort (sammāvāyāma)? Here, bhikkhus, a bhikkhu generates desire, strives, arouses energy (vīriya), exerts his mind (citta), and endeavors for the non-arising of evil, unwholesome dhammas that have not yet arisen; he generates desire, strives, arouses energy, exerts his mind, and endeavors for the abandoning of evil, unwholesome dhammas that have arisen; he generates desire, strives, arouses energy, exerts his mind, and endeavors for the arising of wholesome dhammas that have not yet arisen; he generates desire, strives, arouses energy, exerts his mind, and endeavors for the maintenance, non-decline, increase, expansion, development, and fulfillment of wholesome dhammas that have arisen — this, bhikkhus, is called right effort.
And what, bhikkhus, is right mindfulness (sammāsati)? Here, bhikkhus, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, and mindful, having removed covetousness and grief regarding the world. He dwells contemplating feelings (vedanā) in feelings, ardent, clearly comprehending, and mindful, having removed covetousness and grief regarding the world. He dwells contemplating the mind (citta) in the mind, ardent, clearly comprehending, and mindful, having removed covetousness and grief regarding the world. He dwells contemplating dhammas in dhammas, ardent, clearly comprehending, and mindful, having removed covetousness and grief regarding the world — this, bhikkhus, is called right mindfulness.
And what, bhikkhus, is right concentration (sammāsamādhi)? Here, bhikkhus, a bhikkhu, secluded from sensual pleasures, secluded from unwholesome dhammas, enters and dwells in the first jhāna, which is accompanied by thought (vitakka) and examination (vicāra), with rapture and happiness born of seclusion. With the subsiding of thought and examination, he enters and dwells in the second jhāna, which has internal confidence and unification of mind, is without thought and without examination, with rapture and happiness born of concentration. With the fading away of rapture, he dwells equanimous, and mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna, of which the noble ones declare: 'He is equanimous, mindful, one who dwells happily.' With the abandoning of happiness and the abandoning of pain, and with the previous disappearance of gladness and grief, he enters and dwells in the fourth jhāna, which is neither-painful-nor-pleasant, with purity of mindfulness due to equanimity — this, bhikkhus, is called right concentration.
This, bhikkhus, is called the noble truth of the way of practice leading to the cessation of suffering.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.