MN 9  Sammādiṭṭhi sutta - Right View

Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the venerable Sāriputta addressed the bhikkhus: “Friends, bhikkhus.”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

“Friend,” those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

“‘Right view, right view,’ it is said, friends. In what way, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with |perfect clarity::unshakable confidence that arises through direct experience, by personally seeing the benefits in one’s own practice [aveccappasāda]| in the Dhamma, and who has arrived at this true Dhamma?”

“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

“Even from far away, friend, we would come to venerable Sāriputta to learn the meaning of this statement. It would be good if venerable Sāriputta himself would clarify the meaning of this statement. After hearing it from venerable Sāriputta, the bhikkhus will remember it.”

“Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

“Then listen, friends, and pay close attention, I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

“Yes, friend,” those bhikkhus replied to the venerable Sāriputta. The venerable Sāriputta said this:

The Unwholesome and the Wholesome

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

“When, friends, a disciple of the Noble Ones understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome—in this way, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.

Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ— idaṁ vuccatāvuso akusalaṁ.

And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? |Killing living beings::taking life, destruction of life [pāṇātipāta]|, friends, is unwholesome, |taking what is not given::stealing, theft [adinnādāna]| is unwholesome, |sexual misconduct::misbehavior in matters of sensuality, wrong sexual behavior [kāmesumicchācāra]| is unwholesome, |false speech::lying, deliberately speaking falsehood [musāvāda]| is unwholesome, |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]| is unwholesome, |harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]| is unwholesome, |frivolous chatter::meaningless talk, gossip, idle speech [samphappalāpa]| is unwholesome, |craving::greediness, wanting, yearning [abhijjhā]| is unwholesome, |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| is unwholesome, |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]| is unwholesome—this, friends, is called the unwholesome.

Katamañcāvuso, akusalamūlaṁ? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— idaṁ vuccatāvuso, akusalamūlaṁ.

And what, friends, is the root of the unwholesome? |Greed::a grasping mental quality of craving, possessiveness, or lustful wanting that clings to objects or experiences; it fuels attachment and obstructs renunciation and contentment [lobha]| is a root of the unwholesome, |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]| is a root of the unwholesome, |delusion::illusion, misperception, erroneous belief, false idea, misapprehension; a fundamental distortion of reality that sustains confusion, clouds discernment, and fuels further doubt [moha]| is a root of the unwholesome—this, friends, is called the root of the unwholesome.

Katamañcāvuso, kusalaṁ? 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— idaṁ vuccatāvuso, kusalaṁ.

And what, friends, is the wholesome? Abstaining from killing living beings is wholesome, abstaining from taking what is not given is wholesome, abstaining from sexual misconduct is wholesome, abstaining from false speech is wholesome, abstaining from divisive speech is wholesome, abstaining from harsh speech is wholesome, abstaining from frivolous chatter is wholesome, |contentment::lit. not overthinking [anabhijjhā]| is wholesome, |good-will::kindness, friendliness, benevolence [abyāpāda]| is wholesome, |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]| is wholesome—this, friends, is called the wholesome.

Katamañcāvuso, kusalamūlaṁ? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ— idaṁ vuccatāvuso, kusalamūlaṁ.

And what, friends, is the root of the wholesome? |Non-greed::the absence of greed, lack of craving or lustful wanting; contentment, renunciation [alobha]| is a root of the wholesome, |non-aversion::the absence of aversion, ill will, or hostility; loving-kindness, goodwill, friendliness [adosa]| is a root of the wholesome, |non-delusion::the absence of illusion, misapprehension, or distorted view; clear comprehension, understanding things as they really are [amoha]| is a root of the wholesome—this, friends, is called the root of the wholesome.

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— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, and thus understands the root of the wholesome, having completely abandoned the underlying tendency to lust, having expelled the underlying tendency to aversion, having eradicated the underlying tendency to the view and conceit ‘I am,’ and having abandoned |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]| and aroused |true knowledge::wisdom, the direct realization of truth [vijjā]|, he here and now makes an end of |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

Saying, “Good, friend,” those bhikkhus, having delighted and rejoiced in the venerable Sāriputta’s statement, asked the venerable Sāriputta a further question: “Could there be, friend, another way in which a disciple of the Noble Ones is one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma?”

Nutriment

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

“There could be, friends. When, friends, a disciple of the Noble Ones understands nutriment, understands the arising of nutriment, understands the cessation of nutriment, and understands the way leading to the cessation of nutriment—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.

Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

And what, friends, is nutriment, what is the arising of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are these four nutriments for the maintenance of beings that already exist or for the support of those seeking a new existence. What four? Edible food as nutriment, whether coarse or fine; |contact::sense impingement, raw experience, touch [phassa]| is the second; |mental intention::mental volition, mental will [manosañcetanā]| is the third; and |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]| is the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. This Noble Eightfold Path is the way leading to the cessation of nutriment; that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness.

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— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands nutriment, thus understands the arising of nutriment, thus understands the cessation of nutriment, and thus understands the way leading to the cessation of nutriment, having completely abandoned the |underlying tendency towards desire::latent disposition towards sensuality [rāgānusaya]|, having dispelled the |underlying tendency to aversion::inherent inclination towards resistance [paṭighānusaya]|, having eradicated the |underlying tendency to the view and conceit ‘I am,’::underlying tendency towards self-comparison; lit. views and comparing sleeping alongside [diṭṭhimānānusaya]| and having abandoned ignorance and aroused true knowledge, he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

Saying, “Good, friend,” those bhikkhus, having delighted and rejoiced in the venerable Sāriputta’s statement, asked the venerable Sāriputta a further question: “Could there be, friend, another way in which a disciple of the Noble Ones is one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma?”

The Four Noble Truths

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, byādhipi dukkho, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā— idaṁ vuccatāvuso, dukkhaṁ. Katamo cāvuso, dukkhasamudayo? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā— ayaṁ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— ayaṁ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi— ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

“There could be, friends. When, friends, a disciple of the Noble Ones understands suffering, understands the arising of suffering, understands the cessation of suffering, and understands the way leading to the cessation of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is suffering, what is the arising of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering, aging is suffering, illness is suffering, death is suffering; sorrow, lamentation, pain, displeasure, and despair are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what one wishes for is suffering; in brief, the five aggregates subject to clinging are suffering—this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed existence, accompanied by |delight and lust::delight and desire; (comm) three karmic intentions [nandīrāga]|, |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|; that is—|craving for sensual pleasures::desire specifically for objects of the five senses [kāmataṇhā]|, |craving for existence::desire for continued being, for eternal life [bhavataṇhā]|, |craving for non-existence::desire for annihilation, for ceasing to be [vibhavataṇhā]|—this, friends, is called the arising of suffering. And what, friends, is the cessation of suffering? It is the |remainderless fading away and cessation::complete fading away and ending [asesavirāganirodha]| of that same craving, the giving up and |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, non-reliance on it—this, friends, is called the cessation of suffering. And what, friends, is the way leading to the cessation of suffering? It is this Noble Eightfold Path; that is—right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right collectedness—this, friends, is called the way leading 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— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands suffering, thus understands the arising of suffering, thus understands the cessation of suffering, and thus understands the way leading to the cessation of suffering, having completely abandoned the underlying tendency towards desire, having dispelled the underlying tendency to aversion, having eradicated the underlying tendency to the view and conceit ‘I am,’ and having abandoned ignorance and aroused true knowledge, he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

Saying, “Good, friend,” those bhikkhus, having delighted and rejoiced in the venerable Sāriputta’s statement, asked the venerable Sāriputta a further question: “Could there be, friend, another way in which a disciple of the Noble Ones is one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma?”

Aging and Death

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— ayaṁ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— idaṁ vuccatāvuso, maraṇaṁ. Iti ayañca jarā idañca maraṇaṁ— idaṁ vuccatāvuso, jarāmaraṇaṁ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands aging and death, understands the arising of aging and death, understands the cessation of aging and death, and understands the way leading to the cessation of aging and death—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is aging and death, what is the arising of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death? The aging of beings in the various orders of beings, their growing old, brokenness of teeth, grayness of hair, wrinkling of skin, decline of vitality, and decay of the faculties—this, friends, is called aging. And what, friends, is death? The passing away of beings from the various orders of beings, their perishing, breaking up, disappearance, mortality, death, completion of time, the breaking up of the aggregates, the laying down of the carcass, and the cutting off of the life faculty—this, friends, is called death. So this aging and this death—this, friends, is called aging and death. With the arising of birth there is the arising of aging and death. With the cessation of birth there is the cessation of aging and death. This Noble Eightfold Path is the way leading to the cessation of aging and death; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands aging and death, thus understands the arising of aging and death, thus understands the cessation of aging and death, and thus understands the way leading to the cessation of aging and death, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Birth

“siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho— ayaṁ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands birth, understands the arising of birth, understands the cessation of birth, and understands the way leading to the cessation of birth—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is birth, what is the arising of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings into the various orders of beings, their being born, descent into the womb, production, the manifestation of the aggregates, and the obtaining of the sense bases—this, friends, is called birth. With the arising of existence there is the arising of birth. With the cessation of existence there is the cessation of birth. This Noble Eightfold Path is the way leading to the cessation of birth; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands birth, thus understands the arising of birth, thus understands the cessation of birth, and thus understands the way leading to the cessation of birth, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Existence

“siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands [continued] existence, understands the arising of existence, understands the cessation of existence, and understands the way leading to the cessation of existence—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is existence, what is the arising of existence, what is the cessation of existence, what is the way leading to the cessation of existence? There are, friends, these three kinds of existence—|existence in the realm of sense desire::sensual existence [kāmabhava]|, |the realm of form existence::existence in the realm of form [rūpabhava]|, and |the realm of formless existence::existence in the formless realm, immaterial being [arūpabhava]|. With the arising of clinging there is the arising of existence. With the cessation of clinging there is the cessation of existence. This Noble Eightfold Path is the way leading to the cessation of existence; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands existence, thus understands the arising of existence, thus understands the cessation of existence, and thus understands the way leading to the cessation of existence, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Clinging

“siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |clinging::grasping, acquiring, appropriating, taking possession, identifying; fuel for fire; lit. taking near [upādāna]|, understands the arising of clinging, understands the cessation of clinging, and understands the way leading to the cessation of clinging—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is clinging, what is the arising of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are, friends, these four kinds of clinging—clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. This Noble Eightfold Path is the way leading to the cessation of clinging; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands clinging, thus understands the arising of clinging, thus understands the cessation of clinging, and thus understands the way leading to the cessation of clinging, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Craving

“siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands craving, understands the arising of craving, understands the cessation of craving, and understands the way leading to the cessation of craving—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is craving, what is the arising of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are, friends, these six classes of craving—craving for forms, craving for sounds, craving for odors, craving for flavors, craving for tactile objects, craving for mental objects. With the arising of felt experience there is the arising of craving. With the cessation of felt experience there is the cessation of craving. This Noble Eightfold Path is the way leading to the cessation of craving; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands craving, thus understands the arising of craving, thus understands the cessation of craving, and thus understands the way leading to the cessation of craving, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Felt Experience

“siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |felt experience::pleasant, neutral, or painful sensation, feeling felt on contact through eye, ear, nose, tongue, body, mind; second of the five aggregates [vedanā]|, understands the arising of felt experience, understands the cessation of felt experience, and understands the way leading to the cessation of felt experience—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is felt experience, what is the arising of felt experience, what is the cessation of felt experience, what is the way leading to the cessation of felt experience? There are, friends, these six classes of felt experience—felt experience born of eye-contact, felt experience born of ear-contact, felt experience born of nose-contact, felt experience born of tongue-contact, felt experience born of body-contact, felt experience born of mind-contact. With the arising of contact there is the arising of felt experience. With the cessation of contact there is the cessation of felt experience. This Noble Eightfold Path is the way leading to the cessation of felt experience; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands felt experience, thus understands the arising of felt experience, thus understands the cessation of felt experience, and thus understands the way leading to the cessation of felt experience, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Contact

“siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |contact::sense impingement, raw experience, touch [phassa]|, understands the arising of contact, understands the cessation of contact, and understands the way leading to the cessation of contact—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is contact, what is the arising of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are, friends, these six classes of contact—eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the arising of the six sense bases there is the arising of contact. With the cessation of the six sense bases there is the cessation of contact. This Noble Eightfold Path is the way leading to the cessation of contact; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands contact, thus understands the arising of contact, thus understands the cessation of contact, and thus understands the way leading to the cessation of contact, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

The Six Sense Bases

“siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni— cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands the |six sense bases::fields of experience, fields of sense impression [cha + phassāyatana]|, understands the arising of the six sense bases, understands the cessation of the six sense bases, and understands the way leading to the cessation of the six sense bases—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, are the six sense bases, what is the arising of the six sense bases, what is the cessation of the six sense bases, what is the way leading to the cessation of the six sense bases? There are, friends, these six sense bases—the eye base, the ear base, the nose base, the tongue base, the body base, the mind base. With the arising of name and form there is the arising of the six sense bases. With the cessation of name and form there is the cessation of the six sense bases. This Noble Eightfold Path is the way leading to the cessation of the six sense bases; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands the six sense bases, thus understands the arising of the six sense bases, thus understands the cessation of the six sense bases, and thus understands the way leading to the cessation of the six sense bases, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Name and Form

“siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro— idaṁ vuccatāvuso, nāmaṁ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ— idaṁ vuccatāvuso, rūpaṁ. Iti idañca nāmaṁ idañca rūpaṁ— idaṁ vuccatāvuso, nāmarūpaṁ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |name and form::mentality and materiality—the integrated structure of mental capacities (intention, attention, contact, feeling, perception) and physical form that together constitute and sustain an individual being [nāmarūpa]|, understands the arising of name and form, understands the cessation of name and form, and understands the way leading to the cessation of name and form—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is name and form, what is the arising of name and form, what is the cessation of name and form, what is the way leading to the cessation of name and form? Felt experience, perception, intention, contact, and attention—this, friends, is called name. The four great elements and the form derived from the four great elements—this, friends, is called form. So this name and this form—this, friends, is called name and form. 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. This Noble Eightfold Path is the way leading to the cessation of name and form; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands name and form, thus understands the arising of name and form, thus understands the cessation of name and form, and thus understands the way leading to the cessation of name and form, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Consciousness

“siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |consciousness::quality of awareness — distinctive knowing that arises in dependence on the meeting of eye and form, ear and sound, nose and odor, tongue and taste, body and tangible object, mind and mind object [viññāṇa]|, understands the arising of consciousness, understands the cessation of consciousness, and understands the way leading to the cessation of consciousness—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is consciousness, what is the arising of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are, friends, these six classes of consciousness—eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the arising of intentional constructs there is the arising of consciousness. With the cessation of intentional constructs there is the cessation of consciousness. This Noble Eightfold Path is the way leading to the cessation of consciousness; that is—right view … right collectedness.

Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

When, friends, a disciple of the Noble Ones thus understands consciousness, thus understands the arising of consciousness, thus understands the cessation of consciousness, and thus understands the way leading to the cessation of consciousness, having completely abandoned the underlying tendency towards desire … he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Intentional Constructs

“siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |intentional constructs::the constructive activity that shapes each moment of experience, expressed as bodily, verbal, and mental formations; the accumulated conditioning — patterns, tendencies, and habits — produced by prior action [saṅkhārā]|, understands the arising of intentional constructs, understands the cessation of intentional constructs, and understands the way leading to the cessation of intentional constructs—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, are intentional constructs, what is the arising of intentional constructs, what is the cessation of intentional constructs, what is the way leading to the cessation of intentional constructs? There are, friends, these three kinds of intentional constructs—|bodily construct::bodily process associated with breathing, specifically the in-and-out breath. It encompasses the physical movements and sensations that arise from the act of breathing. [kāyasaṅkhāra]|, |verbal construct::mental speech process, such as internal talk, thoughts in language, or verbal intentions in the mind [vacīsaṅkhāra]|, |mental construct::mental activity, thought formation, perception and feeling that initiates or shapes a mental action [cittasaṅkhāra]|. With the arising of ignorance there is the arising of intentional constructs. With the cessation of ignorance there is the cessation of intentional constructs. This Noble Eightfold Path is the way leading to the cessation of intentional constructs; that is—right view … right collectedness.

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— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands intentional constructs, thus understands the arising of intentional constructs, thus understands the cessation of intentional constructs, and thus understands the way leading to the cessation of intentional constructs, having completely abandoned the underlying tendency towards desire, having dispelled the underlying tendency to aversion, having eradicated the underlying tendency to the view and conceit ‘I am,’ and having abandoned ignorance and aroused true knowledge, he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Saying, “Good, friend” … asked—“Could there be, friend …”

Ignorance

“siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— ayaṁ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

“There could be, friends. When, friends, a disciple of the Noble Ones understands |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|, understands the arising of ignorance, understands the cessation of ignorance, and understands the way leading to the cessation of ignorance—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma. And what, friends, is ignorance, what is the arising of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing suffering, not knowing the arising of suffering, not knowing the cessation of suffering, not knowing the way leading to the cessation of suffering—this, friends, is called ignorance. With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of ignorance. This Noble Eightfold Path is the way leading to the cessation of ignorance; that is—right view … right collectedness.

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— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands ignorance, thus understands the arising of ignorance, thus understands the cessation of ignorance, and thus understands the way leading to the cessation of ignorance, having completely abandoned the underlying tendency towards desire, having dispelled the underlying tendency to aversion, having eradicated the underlying tendency to the view and conceit ‘I am,’ and having abandoned ignorance and aroused true knowledge, he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

Saying, “Good, friend,” those bhikkhus, having delighted and rejoiced in the venerable Sāriputta’s statement, asked the venerable Sāriputta a further question: “Could there be, friend, another way in which a disciple of the Noble Ones is one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma?”

Taints

“Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

“There could be, friends. When, friends, a disciple of the Noble Ones understands the |taints::outflows, discharges; (comm) mental defilements [āsavā]|, understands the arising of the taints, understands the cessation of the taints, and understands the way leading to the cessation of the taints—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.

Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā— kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

And what, friends, is a taint, what is the arising of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are, friends, these three taints—the taint of sensual desire, the taint of existence, the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. This Noble Eightfold Path is the way leading to the cessation of the taints; that is—right view … right collectedness.

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— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.

When, friends, a disciple of the Noble Ones thus understands the taints, thus understands the arising of the taints, thus understands the cessation of the taints, and thus understands the way leading to the cessation of the taints, having completely abandoned the underlying tendency towards desire, having dispelled the underlying tendency to aversion, having eradicated the underlying tendency to the view and conceit ‘I am,’ and having abandoned ignorance and aroused true knowledge, he here and now makes an end of suffering—in this way too, friends, is a disciple of the Noble Ones one of right view, whose view is straight, who is endowed with perfect clarity in the Dhamma, and who has arrived at this true Dhamma.”

Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

The venerable Sāriputta said this. The bhikkhus were delighted and pleased with venerable Sāriputta’s words.