[85] Herein, what is the noble truth of the way of practice leading to the cessation of suffering (dukkha)? It is just this Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration (samādhi).
Herein, what is right view? 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 is called right view.
Herein, what is right intention? The intention of renunciation (nekkhamma), the intention of non-ill-will, the intention of non-harming — this is called right intention.
Herein, what is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from frivolous talk — this is called right speech.
Herein, what is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct — this is called right action.
Herein, what is right livelihood? Here a noble disciple, having abandoned wrong livelihood, makes his living by right livelihood — this is called right livelihood.
Herein, what is right effort? Here a bhikkhu generates desire (chanda), strives, arouses energy, exerts the mind (citta), and endeavors for the non-arising of evil, unwholesome states that have not arisen; … for the abandoning of evil, unwholesome states that have arisen; … for the arising of wholesome states that have not arisen; … he generates desire, strives, arouses energy, exerts the mind, and endeavors for the persistence, non-decay, increase, abundance, development, and fulfillment of wholesome states that have arisen — this is called right effort.
Herein, what is right mindfulness? Here a bhikkhu abides contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and grief regarding the world; regarding feelings (vedanā) …; regarding the mind …; he abides contemplating dhammas in dhammas, ardent, clearly comprehending, mindful, having removed covetousness and grief regarding the world — this is called right mindfulness.
Herein, what is right concentration? Here a bhikkhu, quite secluded from sensual pleasures, secluded from unwholesome states, enters and abides in the first jhāna, which is accompanied by thought (vitakka) and examination (vicāra), with rapture and happiness born of seclusion. With the stilling of thought and examination, he enters and abides 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 abides equanimous, and, mindful and clearly comprehending, he experiences happiness with the body; he enters and abides in the third jhāna, on account of which the noble ones declare: "Equanimous and mindful, he abides in happiness." With the abandoning of pleasure and the abandoning of pain, and with the previous disappearance of joy and grief, he enters and abides in the fourth jhāna, which is neither painful nor pleasant and has purity of mindfulness due to equanimity — this is called right concentration. This is called the noble truth of the way of practice leading to the cessation of suffering.
That is knowledge in the sense of what is known; wisdom (paññā) in the sense of understanding. Therefore it is said: the giving of ear thus — "This is the noble truth of suffering; this is the noble truth of the origin of suffering; this is the noble truth of the cessation of suffering; this is the noble truth of the way of practice leading to the cessation of suffering" — the wisdom that understands that is knowledge based on what is heard (sutamaye ñāṇa). Thus wisdom in the giving of ear is knowledge based on what is heard.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.