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Majjhima Nikāya 9 Middle Discourses 9
Sammādiṭṭhisutta Right View
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, Anāthapindika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho āyasmā sāriputto bhikkhū āmantesi: There the venerable Sāriputta addressed the bhikkhus thus:There Sāriputta addressed the mendicants:
“āvuso bhikkhave”ti. ‘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:
“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. ‘“A man of right view” is said, friends.“Reverends, they speak of this thing called ‘right view’.
Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? In what way is a noble disciple a man of right view, his view rectified, having perfect [confidence in the Dhamma, this being the true object of faith that he has come to?’How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma 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 hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. ‘Then, friends, 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. ‘Even so, friend,’ the bhikkhus replied.“Yes, reverend,” they replied.
Āyasmā sāriputto etadavoca: The venerable Sāriputta said this:Sāriputta said this:
“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—‘As soon as a noble disciple understands the unprofitable, the root of the unprofitable, the profitable, and the root of the profitable,“A noble disciple understands the unskillful and its root, and the skillful and its root.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view, his view rectified, having perfect confidence in the Dhamma, this being the true object of faith that he has come to.When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.
Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? ‘And what is the unprofitable, the root of the unprofitable; what is the profitable, the root of the profitable?But what is the unskillful and what is its root? And what is the skillful and what is its root?
Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—‘Killing beings is unprofitable. Taking what is not given is unprofitable. Misconduct in sexual desires is unprofitable. False speech is unprofitable. Malicious speech is unprofitable. Harsh speech is unprofitable. Gossip is unprofitable. Covetousness is unprofitable. Ill-will is unprofitable. Wrong view is unprofitable.Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.
idaṁ vuccatāvuso akusalaṁ. This is what is called unprofitable.This is called the unskillful.
Katamañcāvuso, akusalamūlaṁ? ‘And what is the root of the unprofitable?And what is the root of the unskillful?
Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—Greed is a root of the unprofitable. Hate is a root of the unprofitable. Delusion is a root of the unprofitable.Greed, hate, and delusion.
idaṁ vuccatāvuso, akusalamūlaṁ. This is what is called the root of the unprofitable.This is called the root of the unskillful.
Katamañcāvuso, kusalaṁ? ‘And what is the profitable?And what is the skillful?
Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ—Abstention from killing living beings is profitable. Abstention from taking what is not given is profitable. Abstention from misconduct in sexual desires is profitable. Abstention from false speech is profitable. Abstention from malicious speech is profitable. Abstention from harsh speech is profitable. Abstention from gossip is profitable. Abstention from covetousness is profitable. Abstention from ill-will is profitable. Abstention from wrong view is profitable.Refraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.
idaṁ vuccatāvuso, kusalaṁ. This is what is called profitable.This is called the skillful.
Katamañcāvuso, kusalamūlaṁ? ‘And what is the root of the profitable?And what is the root of the skillful?
Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—Non-greed is a root of the profitable. Non-hate is a root of the profitable. Non-delusion is a root of the profitable.Contentment, love, and understanding.
idaṁ vuccatāvuso, kusalamūlaṁ. This is what is called the root of the profitable.This is called the root of the skillful.
Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—‘After a noble disciple has thus understood the unprofitable, the root of the unprofitable, the profitable and the root of the profitable he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to resistance, extirpates the underlying tendency to the view and conceit “I am”, and by abandoning ignorance and arousing True Knowledge he here and now makes an end of suffering.A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. In that way a noble disciple is a man of right view, his view is rectified, he has perfect confidence in the Dhamma and this is the true object of faith that he has come to.’When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying, ‘Good, friend,’ the bhikkhus were satisfied and they delighted in the venerable Sāriputta’s words. Then they asked him a further question: Saying “Good, reverend,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question:
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? ‘But, friend, might there be another way in which a noble disciple is a man of right view, his view rectified, having perfect confidence in the Dhamma, this being the true object of faith that he has come to?’“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”
“Siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands nutriment, the arising of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment,A noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view, his view is rectified, he has perfect confidence in the Dhamma and this is the true object of faith that he has come to.When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.
Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? ‘And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment?But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation?
Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. ‘There are these four kinds of nutriment for the maintenance and support of beings that already exist and for those seeking renewal of being.These four fuels maintain sentient beings that have been born and help those about to be born.
Katame cattāro? What four?What four?
Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. They are, physical food as nutriment, gross or subtle, contact as the second, volition about (the state of) the mind as the third and consciousness as the fourth.Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.
Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path, that is to say,Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel 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.
Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—‘After a noble disciple has thus understood nutriment … he entirely abandons the underlying tendency to greed … makes an end of suffering.A noble disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. In that way too a noble disciple is one of right view … and this is the true object of faith that he has come to.’When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying, ‘Good, friend,’ the bhikkhus were satisfied and delighted in the venerable Sāriputta’s words. Then they asked him a further question: Saying “Good, reverend,” those mendicants … asked another question:
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith that he has come to?’“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”
“Siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands suffering, the origin of suffering, the cessation of suffering and the the way leading to the cessation of suffering,A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view, his view is rectified, he has perfect confidence in the Dhamma and this is the true object of faith that he has come to.When they’ve done this, they’re defined as a noble disciple who … has come to the true teaching.
Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? ‘And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering?But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation?
Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—‘Birth is suffering, ageing is suffering, sickness is suffering, death is suffering, sorrow and lamentation, pain, grief and despair are suffering, not to get what one wants is suffering, in short, the five aggregates affected by clinging are suffering.Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
idaṁ vuccatāvuso, dukkhaṁ. This is what is called suffering.This is called suffering.
Katamo cāvuso, dukkhasamudayo? ‘And what is the origin of suffering?And what is the origin of suffering?
Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—It is craving which produces renewed being, is accompanied by delight and lust, delights in this and that, that is to say,It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,
kāmataṇhā bhavataṇhā vibhavataṇhā—craving for sensual desires, craving for being, craving for non-being.craving for sensual pleasures, craving for continued existence, and craving for nonexistence.
ayaṁ vuccatāvuso, dukkhasamudayo. This is what is called the origin of suffering.This is called the origin of suffering.
Katamo cāvuso, dukkhanirodho? ‘And what is the cessation of suffering?And what is the cessation of suffering?
Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—It is the remainderless fading and ceasing, the giving up, relinquishing, letting go and rejecting of that same craving.It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.
ayaṁ vuccatāvuso, dukkhanirodho. This is what is called the cessation of suffering.This is called the cessation of suffering.
Katamā cāvuso, dukkhanirodhagāminī paṭipadā? ‘And what is the way leading to the cessation of suffering?And what is the practice that leads to the cessation of suffering?
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 …pe… sammāsamādhi—right view … right concentration.right view … right immersion.
ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā. This is called the practice that leads to the cessation of suffering.
Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—‘After a noble disciple has thus understood … A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. he is one of right view … and this is the true object of faith that he has come to.’When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying, ‘Good, friend,’ the bhikkhus were satisfied, and delighted in the venerable Sāriputta’s words. Then they asked him a further question: Saying “Good, reverend,” those mendicants … asked another question:
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith he has come to?’“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”
“Siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands ageing and death, the origin of ageing and death, the cessation of ageing and death, and the way leading to the cessation of ageing and death, A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? ‘But what is ageing and death, what is the origin of ageing and death, what is the cessation of ageing and death, what is the way leading to the cessation of ageing and death?But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—‘In the various orders of beings, the ageing of beings, their old age, brokenness (of teeth), grayness (of hair), wrinkles, decline of life, and weakness of faculties—The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.
ayaṁ vuccatāvuso, jarā. that is what is called ageing.This is called old age.
Katamañcāvuso, maraṇaṁ? And what is death?
Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—‘In the various orders of beings, the decease, the deceasing, passing-away, dissolution, disappearance, dying, completion of time, dissolution of aggregates—The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.
idaṁ vuccatāvuso, maraṇaṁ. that is what is called death.This is called death.
Iti ayañca jarā idañca maraṇaṁ—‘So this ageing and this death Such is old age, and such is death.
idaṁ vuccatāvuso, jarāmaraṇaṁ. are what is called ageing-and-death. This is called old age and death.
Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of birth there is the arising of ageing-and-death. With the cessation of birth there is the cessation of ageing-and-death. The way leading to the cessation of ageing-and-death is just this Noble Eightfold Path, that is to say, Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view, so that his view is rectified … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands birth, the origin of birth, the way leading to the cessation of birth, A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is one of right view … and this is the true object of faith that he has come to.
Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? ‘And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth?But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation?
Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—‘In the various orders of beings, the birth of beings, their coming to birth, precipitation (in the womb), generation, manifestation of aggregates, obtaining the bases for contact, The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.
ayaṁ vuccatāvuso, jāti. is what is called birth.This is called rebirth.
Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path, that is to say,Rebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands being, the origin of being, the cessation of being, the way leading to the cessation of being,A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? ‘And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being?But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation?
Tayome, āvuso, bhavā—‘There are these three kinds of being:There are these three states of continued existence.
kāmabhavo, rūpabhavo, arūpabhavo. sensual desire being, (subtle) form being and formless being.Existence in the sensual realm, the realm of luminous form, and the formless realm.
Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path, that is to say,Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view ... right concentration.
Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti. ‘After a noble disciple has thus understood …’
Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and delighted in the venerable Sāriputta’s words. Then they asked him a further question.
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands clinging, the origin of clinging, the way leading to the cessation of clinging,A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? ‘And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging?But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation?
Cattārimāni, āvuso, upādānāni—‘There are these four kinds of clinging:There are these four kinds of grasping.
kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. sensual desire clinging, (false) view clinging, rite and ritual clinging, and self-theory clinging.Grasping at sensual pleasures, views, precepts and observances, and theories of a self.
Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path, that is to say,Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, [friend, might there be another way in which a noble disciple is a man of right view, his view rectified … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands craving, the origin of craving, the cessation of craving and the way leading to the cessation of craving, A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? ‘And what is craving, what is the cessation of craving, what is the way leading to the cessation of craving?But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?
Chayime, āvuso, taṇhākāyā—‘There are these six classes of craving:There are these six classes of craving.
rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. craving for forms, craving for sounds, craving for odours, craving for flavours, craving for tangibles, craving for dhammas.Craving for sights, sounds, smells, tastes, touches, and ideas.
Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path, that is to say, Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good friend,’ the bhikkhus were satisfied, and delighted in venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? ‘And what is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling?But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation?
Chayime, āvuso, vedanākāyā—‘There are these six classes of feeling:There are these six classes of feeling.
cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind contact.Feeling born of contact through the eye, ear, nose, tongue, body, and mind.
Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—With the arising of contact there is the arising of feeling. With cessation of contact there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path, that is to say, Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and delighted in the venerable Sāriputta’s words. Then they asked him a further question.
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.’“There might, reverends.
Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? ‘And what is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact?But what is contact? What is its origin, its cessation, and the practice that leads to its cessation?
Chayime, āvuso, phassakāyā—‘There are these six classes of contact:There are these six classes of contact.
cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. Contact through the eye, ear, nose, tongue, body, and mind.
Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of the sixfold base there is the arising of contact. With the cessation of the sixfold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path, that is to say, Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied and delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith which he has come to?’ “Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.’ “There might, reverends.
Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. he is a man of right view … and this is the true object of faith that he has come to.
Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? ‘And what is the sixfold base, what is the origin of the sixfold base, what is the cessation of the sixfold base, what is the way leading to the cessation of the sixfold base? But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation?
Chayimāni, āvuso, āyatanāni—‘There are these six bases: There are these six sense fields.
cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. the eye-base, the-ear base, the nose-base, the tongue-base, the body-base, the mind-base. The sense fields of the eye, ear, nose, tongue, body, and mind.
Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—With the arising of name-and-form there is the arising of the sixfold base. With the cessation of name and-form there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path, that is to say, The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith which he has come to?’ “Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends. “There might, reverends.
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands name-and-form, the origin of name-and-form, the cessation of name-and-form, and the way leading to the cessation of name-and-form, A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? ‘And what is name-and-form, what is the origin of name-and-form, what is the cessation of name-and-form, what is the way leading to the cessation of name-and-form? But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation?
Vedanā, saññā, cetanā, phasso, manasikāro—‘Feeling, perception, volition, contact and attention, Feeling, perception, intention, contact, and application of mind—
idaṁ vuccatāvuso, nāmaṁ; these are what is called name. this is called name.
cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—‘The four great primary elements and the form derived from the four great primary elements, The four principal states, and form derived from the four principal states—
idaṁ vuccatāvuso, rūpaṁ. these are what is called form. this is called form.
Iti idañca nāmaṁ idañca rūpaṁ—‘So this name and this form Such is name and such is form.
idaṁ vuccatāvuso, nāmarūpaṁ. are what is called name-and-form. This is called name and form.
Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of consciousness there is the arising of name-and-form. With the cessation of consciousness there is the cessation of name-and-form. The way leading to the cessation of name-and-form is just this Noble Eightfold Path, that is to say, Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view … this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view … and this is the true object of faith that he has come to.
Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? ‘And what is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness?But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation?
Chayime, āvuso, viññāṇakāyā—‘There are these six classes of consciousness:There are these six classes of consciousness.
cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.Eye, ear, nose, tongue, body, and mind consciousness.
Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness. The way leading to the cessation of consciousness is just this Noble Eightfold Path, that is to say,Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.
Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view ... this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands formations, the arising of formations, the cessation of formations, and the way leading to the cessation of formations, A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view ... and this is the true object of faith that he has come to.
Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? ‘And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations?But what are choices? What is their origin, their cessation, and the practice that leads to their cessation?
Tayome, āvuso, saṅkhārā—‘There are these three kinds of formations:There are these three kinds of choice.
kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. the bodily formation, the verbal formation, the mental formation.Choices by way of body, speech, and mind.
Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path, that is to say,Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view ... right concentration.
Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—‘After a noble disciple has thus understood ...’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ—Saying, ‘Good, friend,’ the bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:
siyā panāvuso …pe… ‘But, friend, might there be another way in which a noble disciple is a man of right view ... this being the true object of faith that he has come to?’“Might there be another way to describe a noble disciple?”
“siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance,A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view ... and this is the true object of faith that he has come to.
Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? ‘And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance?But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation?
Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—‘Unknowing about suffering, about the origin of suffering, about the cessation of suffering, about the way leading to the cessation of suffering,Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.
ayaṁ vuccatāvuso, avijjā. is what is called ignorance.This is called ignorance.
Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—With the arising of taints there is the arising of ignorance. With the cessation of taints there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path, that is to say,Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”
sammādiṭṭhi …pe… sammāsamādhi. right view … right concentration.’
Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—‘After a noble disciple has thus understood …’
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying, ‘Good, friend,’ the bhikkhus were satisfied, and they delighted in the venerable Sāriputta’s words. Then they asked him a further question:Saying “Good, reverend,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question:
“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? ‘But, friend, might there be another way in which a noble disciple is a man of right view, his view is rectified, having perfect confidence in the Dhamma, this being the true object of faith that he has come to?’“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”
“Siyā, āvuso. ‘There might be, friends.“There might, reverends.
Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—‘As soon as a noble disciple understands the taints, the origin of taints, the cessation of taints, and the way leading to the cessation of taints,A noble disciple understands defilement, its origin, its cessation, and the practice that leads to its cessation.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. in that way he is a man of right view, his view is rectified, he has perfect confidence in the Dhamma and this is the true object of faith that he has come to.’When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.
Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? ‘And what are the taints, what is the origin of taints, what is the cessation of taints, what is the way leading to the cessation of taints?But what is defilement? What is its origin, its cessation, and the practice that leads to its cessation?
Tayome, āvuso, āsavā—‘There are three kinds of taints:There are these three defilements.
kāmāsavo, bhavāsavo, avijjāsavo. the taint of sensual desires, the taint of being, and the taint of ignorance.The defilements of sensuality, desire to be reborn, and ignorance.
Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—With the arising of ignorance there is the arising of taints. With the cessation of ignorance there is the cessation of taints. The way leading to the cessation of taints is just this Noble Eightfold Path, that is to say,Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is:
sammādiṭṭhi …pe… 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.
Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—‘After a noble disciple has thus understood the taints, the origin of taints, the cessation of taints, and the way leading to the cessation of taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to resistance, extirpates the underlying tendency to the view and conceit “I am”, and by abandoning ignorance and arousing True Knowledge he here and now makes an end of suffering.A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. In that way too a noble disciple is a man of right view, his view is rectified, he has perfect confidence in the Dhamma and this is the true object of faith that he has come to.’When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”
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.
Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.