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Majjhima Nikāya 117 Middle Discourses 117
Mahācattārīsakasutta The Great Forty
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 Sāvatthī, 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:
“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. ‘Bhikkhus, I shall teach you the Noble right concentration with its supports and with its requisites.“Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites.
Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. Listen and heed well what I shall say.’Listen and apply your mind well, I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. ‘Yes, venerable sir,’ the bhikkhus replied.“Yes, sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? ‘And what, bhikkhus, is the Noble right concentration with its supports and with its requisites?“And what is noble right immersion with its vital conditions and its prerequisites?
Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; These are right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness;They are: right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.
yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—any unification of mind equipped with these seven factors—Unification of mind with these seven factors as prerequisites
ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. this is called the Noble right concentration with its supports and with its requisites.is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi. He understands wrong view as wrong view, and he understands right view as right view: this is his right view.When you understand wrong view as wrong view and right view as right view, that’s your right view.
Katamā ca, bhikkhave, micchādiṭṭhi? ‘And what, bhikkhus, is wrong view?And what is wrong view?
‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—‘There is nothing given, nothing offered, nothing sacrificed, no fruit or ripening of good and bad kammas, no this world, no other world, no mother, no father, no spontaneously born beings, no good and virtuous monks and divines that have themselves realized by direct knowledge and declare this world and the other world.’‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’
ayaṁ, bhikkhave, micchādiṭṭhi. This, bhikkhus, is wrong view.This is wrong view.
Katamā ca, bhikkhave, sammādiṭṭhi? ‘And what, bhikkhus, is right view?And what is right view?
Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—There is twofold right view, I say, bhikkhus:Right view is twofold, I say.
atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; there is right view affected by taints, which partakes of merit and ripens into the essentials of existence;There is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. and there is the Noble Ones’ right view unaffected by taints, which is supramundane and a factor of the Path.And there is right view that is noble, undefiled, transcendent, a factor of the path.
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? ‘And what, bhikkhus, is right view affected by taints, which partakes of merit and ripens into the essentials of existence?And what is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments?
‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—‘There is what is given and what is offered and what is sacrificed, and there is fruit and ripening of good and bad kammas, and there is this world and the other world, and mother and father, and spontaneously born beings, and good and virtuous monks and divines that have themselves realized by direct knowledge and declare this world and the other world.’‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’
ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā. This, bhikkhus, is right view affected by taints, which partakes of merit and ripens into the essentials of existence.This is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? ‘And what, bhikkhus, is the Noble Ones’ right view unaffected by taints, which is supramundane and a factor of the Path?And what is right view that is noble, undefiled, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—Any understanding, understanding faculty, understanding power, investigation-of-dhammas enlightenment factor, right view as path factor, in one whose mind is noble and taint-free, who possesses and develops the Path—It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles, and right view as a factor of the path—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.
ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. this is called, bhikkhus, the Noble Ones’ right view unaffected by taints, which is supramundane and a factor of the Path.This is called right view that is noble, undefiled, transcendent, a factor of the path.
So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. ‘He makes effort to abandon wrong view and to enter upon right view: this is his right effort.They make an effort to give up wrong view and embrace right view: that’s their right effort.
So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati. Mindful he abandons wrong view, mindful he enters upon and abides in right view: this is his right mindfulness.Mindfully they give up wrong view and embrace right view: that’s their right mindfulness.
Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati. So these three dhammas run and revolve around right view, that is to say: right view, right effort, and right mindfulness.So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi. He understands wrong intention as wrong intention, and he understands right intention as right intention: this is his right view.When you understand wrong purpose as wrong purpose and right purpose as right purpose, that’s your right view.
Katamo ca, bhikkhave, micchāsaṅkappo? ‘And what, bhikkhus, is wrong intention?And what is wrong purpose?
Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—Intention directed to sensual desires, intention directed to ill-will, intention directed to cruelty—Purposes of sensuality, of malice, and of cruelty.
ayaṁ, bhikkhave, micchāsaṅkappo. this, bhikkhus, is wrong intention.This is wrong purpose.
Katamo ca, bhikkhave, sammāsaṅkappo? ‘And what, bhikkhus, is right intention?And what is right purpose?
Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—There is twofold right intention, I say, bhikkhus:Right purpose is twofold, I say.
atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; there is right intention affected by taints, which partakes of merit and ripens into the essentials of existence;There is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. and there is the Noble Ones’ right intention unaffected by taints, which is supramundane and a factor of the Path.And there is right purpose that is noble, undefiled, transcendent, a factor of the path.
Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? ‘And what, bhikkhus, is right intention affected by taints, which partakes of merit and ripens into the essentials of existence?And what is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments?
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo: Intention directed to renunciation, intention directed to non-ill-will, intention directed to non-cruelty:Purposes of renunciation, good will, and harmlessness.
‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’. ‘this, bhikkhus, is right intention affected by taints, which partakes of merit and ripens into the essentials of existence.’This is right purpose that is accompanied by defilements.
Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? ‘And what, bhikkhus, is the Noble Ones’ right intention unaffected by taints, which is supramundane and a factor of the Path?And what is right purpose that is noble, undefiled, transcendent, a factor of the path?
Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—Any thought, thinking, intention, fixing, fixedness, directing of mind, verbal process, in one whose mind is noble and taint-free, who possesses and develops the Path—It’s the thinking—the placing of the mind, thought, planting, implanting, embedding of the mind, verbal process—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.
ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. this, bhikkhus, is the Noble Ones’ right intention unaffected by taints, which is supramundane and a factor of the Path.This is right purpose that is noble.
So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. ‘He makes effort to abandon wrong intention and to enter upon right intention: this is his right effort.They make an effort to give up wrong purpose and embrace right purpose: that’s their right effort.
So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati. Mindful he abandons wrong intention, mindful he enters upon and abides in right intention: this is his right mindfulness.Mindfully they give up wrong purpose and take up right purpose: that’s their right mindfulness.
Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati. So these three dhammas run and revolve around right intention, that is to say: right view, right effort, and right mindfulness.So these three things keep running and circling around right purpose, namely: right view, right effort, and right mindfulness.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. He understands wrong speech as wrong speech, and he understands right speech as right speech: this is his right view.When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view.
Katamā ca, bhikkhave, micchāvācā? ‘And what, bhikkhus, is wrong speech?And what is wrong speech?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—False speech, malicious speech, harsh speech, gossip—Speech that’s false, backbiting, harsh, or nonsensical.
ayaṁ, bhikkhave, micchāvācā. this, bhikkhus, is wrong speech.This is wrong speech.
Katamā ca, bhikkhave, sammāvācā? ‘And what, bhikkhus, is right speech?And what is right speech?
Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—There is twofold right speech, I say, bhikkhus:Right speech is twofold, I say.
atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; there is right speech affected by taints, which partakes of merit and ripens into the essentials of existence;There is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. and there is the Noble Ones’ right speech unaffected by taints, which is supramundane and a factor of the Path.And there is right speech that is noble, undefiled, transcendent, a factor of the path.
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? ‘And what, bhikkhus, is right speech affected by taints, which partakes of merit and ripens into the essentials of existence?And what is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments?
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—Abstinence from false speech, abstinence from malicious speech, abstinence from harsh speech, abstinence from gossip—Refraining from lying, divisive speech, harsh speech, and talking nonsense.
ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. this, bhikkhus, is right speech affected by taints, which partakes of merit and ripens into the essentials of existence.This is right speech that is accompanied by defilements.
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? ‘And what, bhikkhus, is the Noble Ones’ right speech unaffected by taints, which is supramundane and a factor of the Path?And what is right speech that is noble, undefiled, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—Any abstaining, abstention, reabstention, abstinence, from the four kinds of verbal misconduct, in one whose mind is noble and taint-free, who possesses and develops the Path—It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.
ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. this, bhikkhus, is the Noble Ones’ right speech unaffected by taints, which is supramundane and a factor of the Path.This is right speech that is noble.
So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. ‘He makes effort to abandon wrong speech and to enter upon right speech: this is his right effort.They make an effort to give up wrong speech and embrace right speech: that’s their right effort.
So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati. Mindful he abandons wrong speech, mindful he enters upon and abides in right speech: this is his right mindfulness.Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness.
Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati. So these three dhammas run and revolve around right speech, that is to say: right view, right effort, and right mindfulness.So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi. He understands wrong action as wrong action, and he understands right action as right action: this is his right view.When you understand wrong action as wrong action and right action as right action, that’s your right view.
Katamo ca, bhikkhave, micchākammanto? ‘And what, bhikkhus, is wrong action?And what is wrong action?
Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—Killing living beings, taking what is not given, misconduct in sensual desires—Killing living creatures, stealing, and sexual misconduct.
ayaṁ, bhikkhave, micchākammanto. this, bhikkhus, is wrong action.This is wrong action.
Katamo ca, bhikkhave, sammākammanto? ‘And what, bhikkhus, is right action?And what is right action?
Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—There is twofold right action, I say, bhikkhus:Right action is twofold, I say.
atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; there is right action affected by taints, which partakes of merit and ripens into the essentials of existence;There is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. and there is the Noble Ones’ right action unaffected by taints, which is supramundane and a factor of the Path.And there is right action that is noble, undefiled, transcendent, a factor of the path.
Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? ‘And what, bhikkhus, is right action affected by taints, which partakes of merit and ripens into the essentials of existence?And what is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments?
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—Abstinence from killing living beings, abstinence from taking what is not given, abstinence from misconduct in sensual desires—Refraining from killing living creatures, stealing, and sexual misconduct.
ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. this, bhikkhus, is right action affected by taints, which partakes of merit and ripens into the essentials of existence.This is right action that is accompanied by defilements.
Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? ‘And what, bhikkhus, is the Noble Ones’ right action unaffected by taints, which is supramundane and a factor of the Path?And what is right action that is noble, undefiled, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—Any abstaining, abstention, reabstention, abstinence, from the three kinds of bodily misconduct, in one whose mind is noble and taint-free, who possesses and develops the Path—It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.
ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. this, bhikkhus, is the Noble Ones’ right action unaffected by taints, which is supramundane and a factor of the Path.This is right action that is noble.
So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. ‘He makes effort to abandon wrong action and to enter upon right action: this is his right effort.They make an effort to give up wrong action and embrace right action: that’s their right effort.
So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati. Mindful he abandons wrong action, mindful he enters upon and abides in right action: this is his right mindfulness.Mindfully they give up wrong action and take up right action: that’s their right mindfulness.
Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati. So these three dhammas run and revolve around right action, that is to say: right view, right effort, and right mindfulness.So these three things keep running and circling around right action, namely: right view, right effort, and right mindfulness.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Micchāājīvaṁ ‘micchāājīvo’ti pajānāti, sammāājīvaṁ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. He understands wrong livelihood as wrong livelihood, and he understands right livelihood as right livelihood: this is his right view.When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.
Katamo ca, bhikkhave, micchāājīvo? ‘And what, bhikkhus, is wrong livelihood?And what is wrong livelihood?
Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—Scheming, talking, hinting, belittling, pursuing gain with gain—Fawning, flattery, hinting, and belittling, and using material things to chase after other material things.
ayaṁ, bhikkhave, micchāājīvo. this, bhikkhus, is wrong livelihood.This is wrong livelihood.
Katamo ca, bhikkhave, sammāājīvo? ‘And what, bhikkhus, is right livelihood?And what is right livelihood?
Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—There is twofold right livelihood, I say, bhikkhus:Right livelihood is twofold, I say.
atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; there is right livelihood affected by taints, which partakes of merit and ripens into the essentials of existence;There is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. and there is the Noble Ones’ right livelihood unaffected by taints, which is supramundane and a factor of the Path.And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.
Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? ‘And what, bhikkhus, is right livelihood affected by taints, which partakes of merit and ripens into the essentials of existence?And what is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments?
Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—Here, bhikkhus, a disciple of the Noble Ones abandons wrong livelihood and gains his living by right livelihood—It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.
ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. this, bhikkhus, is right livelihood affected by taints, which partakes of merit and ripens into the essentials of existence.This is right livelihood that is accompanied by defilements.
Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? ‘And what, bhikkhus, is the Noble Ones’ right livelihood unaffected by taints, which is supramundane and a factor of the Path?And what is right livelihood that is noble, undefiled, transcendent, a factor of the path?
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—Any abstaining, abstention, reabstention, abstinence, from wrong livelihood, in one whose mind is noble and taint-free, who possesses and develops the Path—It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.
ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. this, bhikkhus, is the Noble Ones’ right livelihood unaffected by taints, which is supramundane and a factor of the Path.This is right livelihood that is noble.
So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo. ‘He makes effort to abandon wrong livelihood and to enter upon right livelihood: this is his right effort.They make an effort to give up wrong livelihood and embrace right livelihood: that’s their right effort.
So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati. Mindful he abandons wrong livelihood, mindful he enters upon and abides in right livelihood: this is his right mindfulness.Mindfully they give up wrong livelihood and take up right livelihood: that’s their right mindfulness.
Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati. So these three dhammas run and revolve around right livelihood, that is to say: right view, right effort, and right mindfulness.So these three things keep running and circling around right livelihood, namely: right view, right effort, and right mindfulness.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. In one of right view, right intention is brought to be; in one of right intention, right speech is brought to be; in one of right speech, right action is brought to be; in one of right action, right livelihood is brought to be; in one of right livelihood, right effort is brought to be; in one of right effort, right mindfulness is brought to be; in one of right mindfulness, right concentration is brought to be; in one of right concentration, right knowledge is brought to be; in one of right knowledge, right deliverance is brought to be.Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.
Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti. So, bhikkhus, the way of one in the higher training has eight factors, while the Arahant’s has ten.So the trainee has eight factors, while the perfected one has ten factors.
Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti. Here too, through right knowledge, many evil unprofitable dhammas that have vanished come to perfection through development.And here too, the eradication of many bad, unskillful qualities is fully developed due to right knowledge.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. ‘Here, bhikkhus, right view comes first.In this context, right view comes first.
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? And how does right view come first?And how does right view come first?
Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. In one of right view, wrong view is abolished.For one of right view, wrong view is worn away.
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. And the many evil unprofitable dhammas that come to be with wrong view as their condition are also abolished in him.And the many bad, unskillful qualities that arise because of wrong view are worn away.
Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. And the many profitable dhammas that have right view as their condition come to perfection in him through development.And because of right view, many skillful qualities are fully developed.
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe… In one of right intention, wrong intention is abolished …For one of right purpose, wrong purpose is worn away. …
sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti … in one of right speech, wrong speech is abolished …For one of right speech, wrong speech is worn away. …
sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti … in one of right action, wrong action is abolished …For one of right action, wrong action is worn away. …
sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti … in one of right livelihood, wrong livelihood is abolished …For one of right livelihood, wrong livelihood is worn away. …
sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti … in one of right effort, wrong effort is abolished …For one of right effort, wrong effort is worn away. …
sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti … in one of right mindfulness, wrong mindfulness is abolished …For one of right mindfulness, wrong mindfulness is worn away. …
sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti … in one of right concentration, wrong concentration is abolished …For one of right immersion, wrong immersion is worn away. …
sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti … in one of right knowledge, wrong knowledge is abolished …For one of right knowledge, wrong knowledge is worn away. …
sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. in one of right deliverance, wrong deliverance is abolished.For one of right freedom, wrong freedom is worn away.
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. And the many evil unprofitable dhammas that come to be with wrong deliverance as their condition are also abolished in him.And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. And the many profitable dhammas that have right deliverance as their condition come to perfection in him through development.And because of right freedom, many skillful qualities are fully developed.
Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—‘So, bhikkhus, there are twenty parts on the profitable side, and twenty parts on the unprofitable side—So there are twenty on the side of the skillful, and twenty on the side of the unskillful.
mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. this discourse on the Dhamma in forty essential parts has been set rolling and cannot be stopped by any monk or divine or god or Māra or Divinity or anyone in the world.This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—‘Whatever monk or divine, bhikkhus, should think that this discourse on the Dhamma in forty essential parts ought to be censured and rejected, then there are ten legitimate grounds for criticism that would provide him, here and now, with grounds for blame:If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on ten legitimate grounds in this very life.
sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā; if that worthy one censures right view, then those monks and divines who have wrong view are honoured by him, are commended by him;If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view.
sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā; if that worthy one censures right intention, then those monks and divines who have wrong intention are honoured by him, are commended by him;If they criticize right purpose …
sammāvācañce bhavaṁ garahati …pe… if that worthy one censures right speech …right speech …
sammākammantañce bhavaṁ garahati … right action …right action …
sammāājīvañce bhavaṁ garahati … right livelihood …right livelihood …
sammāvāyāmañce bhavaṁ garahati … right effort …right effort …
sammāsatiñce bhavaṁ garahati … right mindfulness …right mindfulness …
sammāsamādhiñce bhavaṁ garahati … right concentration …right immersion …
sammāñāṇañce bhavaṁ garahati … right knowledge …right knowledge …
sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā. if that worthy one censures right deliverance, then those monks and divines who have wrong deliverance are honoured by him, are commended by him.right freedom, they praise and honor the ascetics and brahmins who have wrong freedom.
Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti. Whatever monk or divine, bhikkhus, should think that this discourse on the Dhamma in forty essential parts ought to be censured and rejected, then these ten legitimate grounds for criticism would provide him, here and now, with grounds for blame.If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on these ten legitimate grounds in this very life.
Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. ‘Even those of Okkalā, the Vassa and Bhañña, holders of the doctrine of non-causality, the doctrine of non-action, and the doctrine of nihilism, did not think that this discourse on the Dhamma in forty essential parts should be censured and rejected.Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected.
Taṁ kissa hetu? Why is that?Why is that?
Nindābyārosaupārambhabhayā”ti. For fear of blame, attack, and confutation.’For fear of being blamed, provoked, and faulted.”
Idamavoca bhagavā. This is what the Blessed One said.That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied and delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.