Other Translations: Deutsch , ગુજરાતી , हिन्दी , Italiano , Polski , ру́сский язы́к , Srpski
From: , ,
Majjhima Nikāya 3 Middle Discourses 3
Dhammadāyādasutta Heirs in the Teaching
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jeta’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus:There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable Sir,’ they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā. ‘Bhikkhus, be my heirs in Dhamma, not my heirs in material things.“Mendicants, be my heirs in the teaching, not in things of the flesh.
Atthi me tumhesu anukampā: Out of pity for you I have thought:Out of sympathy for you, I think,
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. “How shall my disciples be my heirs in Dhamma, not my heirs in material things?”‘How can my disciples become heirs in the teaching, not in things of the flesh?’
Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha: If you are my heirs in material things, not my heirs in Dhamma, it will be a reproach to you:If you become heirs in things of the flesh, not in the teaching, that will make you liable to the accusation:
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti; “The Master’s disciples live as his heirs in material things, not as his heirs in Dhamma”,‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’
ahampi tena ādiyo bhaveyyaṁ: and it will be a reproach to me thatAnd it will make me liable to the accusation:
‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti. “The Master’s disciples live as his heirs in material things, not as his heirs in Dhamma”.‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’
Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha: If you are my heirs in Dhamma, not my heirs in material things, it will be no reproach to you thatIf you become heirs in the teaching, not in things of the flesh, that will make you not liable to the accusation:
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti; “The Master’s disciples live as his heirs in Dhamma, not as his heirs in material things”,‘The Teacher’s disciples live as heirs in the teaching, not in things of the flesh.’
ahampi tena na ādiyo bhaveyyaṁ: and it will be no reproach to me thatAnd it will make me not liable to the accusation:
‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti. “The Master’s disciples live as his heirs in Dhamma, not as his heirs in material things”.‘The Teacher’s disciples live as heirs in the teaching, not in things of the flesh.’
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things.So, mendicants, be my heirs in the teaching, not in things of the flesh.
Atthi me tumhesu anukampā: Out of pity for you I have thought:Out of sympathy for you, I think,
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti. “How shall my disciples be my heirs in Dhamma, not my heirs in material things?”‘How can my disciples become heirs in the teaching, not in things of the flesh?’
Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho; Now, bhikkhus, suppose that I had eaten, refused more, had my fill, finished, had enough, had what I needed,Suppose that I had eaten and refused more food, being replete, and having had as much as I needed.
siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo. and some alms-food was left over to be thrown away.And there was some extra almsfood that was going to be thrown away.
Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā. Then two bhikkhus arrived hungry and weak,Then two mendicants were to come who were weak with hunger.
Tyāhaṁ evaṁ vadeyyaṁ: and I told them:I’d say to them,
‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; “Bhikkhus, I have eaten, refused more … had what I needed,‘Mendicants, I have eaten and refused more food, being replete, and having had as much as I need.
atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo. but there is this alms-food of mine left over to be thrown away;And there is this extra almsfood that’s going to be thrown away.
Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti. eat if you like; if you do not then I shall throw it now where there is no greenery or drop into water where there is no life”;Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’
Tatrekassa bhikkhuno evamassa: then one bhikkhu thought:Then one of those mendicants thought,
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; “The Blessed One has eaten, refused more … had what he needed,‘The Buddha has eaten and refused more food.
atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. but there is this alms-food of the Blessed One left over to be thrown away;And he has some extra almsfood that’s going to be thrown away.
Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. if we do not eat it the Blessed One will throw it away …If we don’t eat it he’ll throw it away.
Vuttaṁ kho panetaṁ bhagavatā: but this has been said by the Blessed One:But the Buddha has also said:
“dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti. ‘Bhikkhus, be my heirs in Dhamma, not my heirs in material things’:“Be my heirs in the teaching, not in things of the flesh.”
Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto. now this alms-food is one of the material things;And almsfood is one of the things of the flesh.
Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. suppose that instead of eating this alms-food I pass the night and day hungry and weak?”Instead of eating this almsfood, why don’t I spend this day and night weak with hunger?’
So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya. and instead of eating that alms-food he passed that night and day hungry and weak;And that’s what they did.
Atha dutiyassa bhikkhuno evamassa: then the second bhikkhu thought:Then the second of those mendicants thought,
‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho; “The Blessed One has eaten … had what he needed,‘The Buddha has eaten and refused more food.
atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo. but there is this alms-food of the Blessed One’s left over to be thrown away …And he has some extra almsfood that’s going to be thrown away.
Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati. …If we don’t eat it he’ll throw it away.
Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti. Suppose that I eat this alms-food and pass the night and day neither hungry nor weak?”Why don’t I eat this almsfood, then spend the day and night having dispelled my hunger and weakness?’
So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya. And after eating that alms-food he passed the night and day not hungry and weak.And that’s what they did.
Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca. Now although that bhikkhu by eating that alms-food passed the night and day neither hungry nor weak, yet the first bhikkhu is more to be respected and commended by me.Even though that mendicant, after eating the almsfood, spent the day and night having dispelled hunger and weakness, it is the former mendicant who is more worthy of respect and praise.
Taṁ kissa hetu? Why is that?Why is that?
Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati. Because that will for long conduce to his fewness of wishes, contentment, effacement, easy support and arousal of energy.Because for a long time that will conduce to that mendicant being of few wishes, content, self-effacing, unburdensome, and energetic.
Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā. Therefore, bhikkhus, be my heirs in Dhamma, not my heirs in material things.So, mendicants, be my heirs in the teaching, not in things of the flesh.
Atthi me tumhesu anukampā: Out of pity for you I have thought:Out of sympathy for you, I think,
‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti. “How shall my disciples be my heirs in Dhamma, not my heirs in material things?”’‘How can my disciples become heirs in the teaching, not in things of the flesh?’”
Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.
Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi. Having said that, he rose from his seat and went into his dwelling.When he had spoken, the Holy One rose from his seat and entered his dwelling.
Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi: Soon after he had gone, the venerable Sāriputta addressed the bhikkhus thus:Then, not long after the Buddha left, Venerable Sāriputta said to the mendicants,
“āvuso bhikkhave”ti. ‘Friends, bhikkhus.’“Reverends, mendicants!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. ‘Friend,’ they replied.“Reverend,” they replied.
Āyasmā sāriputto etadavoca: The venerable Sāriputta said this:Sāriputta said this:
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti? ‘Friends, in what way do disciples of a Master who lives secluded not train in seclusion? And in what way do disciples of a Master who lives secluded train in seclusion?’“Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? And how do they train in seclusion?”
“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. ‘Indeed, friend, we would come from far away to learn from the venerable Sāriputta the meaning of this pronouncement.“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.
Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho; It would be good if the meaning of this pronouncement would occur to the venerable Sāriputta;May Venerable Sāriputta himself please clarify the meaning of this.
āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. having heard it from him, the bhikkhus will remember it.’The mendicants will listen and remember it.”
“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. ‘Then, listen and heed well what I shall say.’“Well then, reverends, listen and apply your mind well, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. ‘Yes friend,’ they replied.“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca: The venerable Sāriputta said this:Sāriputta said this:
“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti? ‘Friends, in what way do disciples of a Master who lives secluded not train in seclusion?“Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion?
Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, Here, friends, disciples of a Master who lives secluded do not train in seclusion,The disciples of a Teacher who lives in seclusion do not train in seclusion.
yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti, they do not abandon what the Master tells them to abandon,They don’t give up what the Teacher tells them to give up.
bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā. they are busy and careless, forward in erring, giving up seclusion.They’re indulgent and slack, leaders in backsliding, neglecting seclusion.
Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti. In this the elder bhikkhus are to be blamed for three reasons.In this case, the senior mendicants should be criticized on three grounds.
‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—‘As disciples of a Master who lives secluded they do not train in seclusion’:‘The disciples of a Teacher who lives in seclusion do not train in seclusion.’
iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti. they are to be blamed for this first reason.This is the first ground.
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—‘They do not abandon what the Master tells them to abandon’:‘They don’t give up what the Teacher tells them to give up.’
iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti. they are to be blamed for this second reason.This is the second ground.
‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—‘They are busy, careless, forward in erring, giving up seclusion’:‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’
iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti. they are to be blamed for this third reason.This is the third ground.
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. The elder bhikkhus are to be blamed for these three reasons.The senior mendicants should be criticized on these three grounds.
Tatrāvuso, majjhimā bhikkhū …pe… In this the middle bhikkhus are to be blamed for three reasons …In this case, the middle mendicants
navā bhikkhū tīhi ṭhānehi gārayhā bhavanti. In this the new bhikkhus are to be blamed for three reasons.and the junior mendicants should be criticized on the same three grounds.
‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—‘As disciples of a Master who lives secluded they do not train in seclusion’:
iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti. they are to be blamed for this first reason.
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—‘They do not abandon what the Master tells them to abandon’:
iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti. they are to be blamed for this second reason.
‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—‘They are busy, careless, forward in erring, giving up seclusion’:
iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti. they are to be blamed for this third reason.
Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti. The new bhikkhus are to be blamed for these three reasons.
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti. It is in this way that disciples of a Master who lives secluded do not train in seclusion.This is how the disciples of a Teacher who lives in seclusion do not train in seclusion.
Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti? ‘In what way do disciples of a Master who lives secluded train in seclusion?And how do the disciples of a Teacher who lives in seclusion train in seclusion?
Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—Here, disciples of a Master who lives secluded train in seclusion;The disciples of a Teacher who lives in seclusion train in seclusion.
yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti; they abandon what the Master tells them to abandon;They give up what the Teacher tells them to give up.
na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā. they are not busy and not careless, they give up erring and are forward in seclusion.They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.
Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. In this the elder bhikkhus are to be commended for three reasons.In this case, the senior mendicants should be praised on three grounds.
‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—‘As disciples of a Master who lives secluded they train in seclusion’:‘The disciples of a Teacher who lives in seclusion train in seclusion.’
iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti. they are to be commended for this first reason.This is the first ground.
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—‘They abandon what the Master tells them to abandon’:‘They give up what the Teacher tells them to give up.’
iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. they are to be commended for this second reason.This is the second ground.
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—‘They are not busy and not careless; they give up erring and are forward in seclusion’:‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.’
iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti. they are to be commended for this third reason.This is the third ground.
Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. The elder bhikkhus are to be commended for these three reasons.The senior mendicants should be praised on these three grounds.
Tatrāvuso, majjhimā bhikkhū …pe… In this the middle bhikkhus are to be commended for three reasons …In this case, the middle mendicants
navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti. In this the new bhikkhus are to be commended for three reasons.and the junior mendicants should be praised on the same three grounds.
‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—‘As disciples of a Master who lives secluded they train in seclusion’:
iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti. they are to be commended for this first reason.
‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—‘They abandon what the Master tells them to abandon’:
iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. they are to be commended for this second reason.
‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—‘They are not busy and not careless; they give up erring and are forward in seclusion’:
iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti. they are to be commended for this third reason.
Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti. The new bhikkhus are to be commended for these three reasons.
Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti. It is in this way that the disciples of a Master who lives secluded train in seclusion.This is how the disciples of a Teacher who lives in seclusion train in seclusion.
Tatrāvuso, lobho ca pāpako doso ca pāpako. ‘Friends, the evil herein is greed and it is hate.The bad thing here is greed and hate.
Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. There is a Middle Way for the abandoning of greed and hate, giving vision, giving knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna.There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? And what is that Middle Way?And what is that middle way of practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is just this Noble Eightfold Path, that is to say,It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. This is the Middle Way giving vision, giving knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna.This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe… ‘Friends, the evil herein is anger and it is revenge …The bad thing here is anger and acrimony. …
makkho ca pāpako paḷāso ca pāpako, the evil herein is contempt and it is domineering,disdain and contempt …
issā ca pāpikā maccherañca pāpakaṁ, the evil herein is envy and it is avarice,jealousy and stinginess …
māyā ca pāpikā sāṭheyyañca pāpakaṁ, the evil herein is deceit and it is fraud,deceit and deviousness …
thambho ca pāpako sārambho ca pāpako, the evil herein is obduracy and it is presumption,obstinacy and aggression …
māno ca pāpako atimāno ca pāpako, the evil herein is conceit and it is pride (haughtiness),conceit and arrogance …
mado ca pāpako pamādo ca pāpako. the evil herein is vanity and it is negligence.vanity and negligence.
Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati. There is a Middle Way for the abandoning of vanity and negligence, giving vision, giving knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna.There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.
Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati? And what is that Middle Way?And what is that middle way of practice?
Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is just this Noble Eightfold Path, that is to say,It is simply this noble eightfold path, that is:
sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti. This is the Middle Way giving vision, giving knowledge, that leads to peace, to direct knowledge, to enlightenment, to Nibbāna.’”This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.”
Idamavocāyasmā sāriputto. That is what the venerable Sāriputta said.That is what Venerable Sāriputta said.
Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words.Satisfied, the mendicants approved what Sāriputta said.
Dhammadāyādasuttaṁ niṭṭhitaṁ tatiyaṁ.