MN · mn9
Right View
0.1Majjhima Nikāya 9
The Middle Length Discourses 9
0.2Sammādiṭṭhisutta
Right View
1.1Evaṁ me sutaṁ—
Thus have I heard—
1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.
1.3Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Venerable Sāriputta addressed the bhikkhus:
1.4“āvuso bhikkhave”ti.
“Friends, bhikkhus.”
1.5“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Friends,” those bhikkhus replied to Venerable Sāriputta.
1.6Āyasmā sāriputto etadavoca:
Venerable Sāriputta said this:
2.1“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.
“‘Right view, right view,’ friends, it is said.
2.2Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
To what extent, then, friends, is a noble disciple one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma?”
2.3“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.
“Even from far away, friends, we would come to Venerable Sāriputta to learn the meaning of this statement.
2.4Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho.
It would be good if Venerable Sāriputta himself would explain the meaning of this statement.
2.5Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.
Having heard it from Venerable Sāriputta, the bhikkhus will remember it.”
2.6“Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Then, friends, listen and attend closely; I will speak.”
2.7“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Yes, friend,” those bhikkhus replied to Venerable Sāriputta.
2.8Āyasmā sāriputto etadavoca:
Venerable Sāriputta said this:
3.1“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—
“When, friends, a noble disciple understands the unwholesome, understands the root of the unwholesome, understands the wholesome, and understands the root of the wholesome—
3.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
4.1Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ?
And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, and what is the root of the wholesome?
4.2Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—
Killing living beings is unwholesome, taking what is not given is unwholesome, sexual misconduct is unwholesome, false speech is unwholesome, divisive speech is unwholesome, harsh speech is unwholesome, idle chatter is unwholesome, covetousness is unwholesome, ill will is unwholesome, wrong view is unwholesome—
4.3idaṁ vuccatāvuso akusalaṁ.
this is called the unwholesome, friends.
5.1Katamañcāvuso, akusalamūlaṁ?
And what, friends, is the root of the unwholesome?
5.2Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—
Greed is the root of the unwholesome, hatred is the root of the unwholesome, delusion is the root of the unwholesome—
5.3idaṁ vuccatāvuso, akusalamūlaṁ.
this is called the root of the unwholesome, friends.
6.1Katamañcāvuso, kusalaṁ?
And what, friends, is the wholesome?
6.2Pāṇātipātā 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—
Refraining from killing living beings is wholesome, refraining from taking what is not given is wholesome, refraining from sexual misconduct is wholesome, refraining from false speech is wholesome, refraining from divisive speech is wholesome, refraining from harsh speech is wholesome, refraining from idle chatter is wholesome, non-covetousness is wholesome, non-ill will is wholesome, right view is wholesome—
6.3idaṁ vuccatāvuso, kusalaṁ.
this is called the wholesome, friends.
7.1Katamañcāvuso, kusalamūlaṁ?
And what, friends, is the root of the wholesome?
7.2Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—
Non-greed is the root of the wholesome, non-hatred is the root of the wholesome, non-delusion is the root of the wholesome—
7.3idaṁ vuccatāvuso, kusalamūlaṁ.
this is called the root of the wholesome, friends.
8.1Yato 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—
When, friends, a noble disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, and thus understands the root of the wholesome, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether, dispel the underlying tendency to resistance [paṭighānusayaṁ], uproot the underlying tendency to the view-and-conceit ‘I am’ [diṭṭhimānānusayaṁ], abandon blindness [avijjaṁ], give rise to knowledge, and in this very life make an end of dukkha—
8.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
9.1“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
“Sādhu, friends,” those bhikkhus, having welcomed and expressed anumodanā for Venerable Sāriputta’s words, asked Venerable Sāriputta a further question:
9.2“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
“But, friends, might there be another way by which a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma?”
10.1“Siyā, āvuso.
“There is, friends.
10.2Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands nutriment, understands the arising of nutriment, understands the cessation of nutriment, and understands the way of practice leading to the cessation of nutriment—
10.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
11.1Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā?
And what, friends, is nutriment, what is the arising of nutriment, what is the cessation of nutriment, and what is the way of practice leading to the cessation of nutriment?
11.2Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.
These, friends, are the four nutriments for the maintenance of beings that have come to be, or for the support of those seeking rebirth.
11.3Katame cattāro?
Which four?
11.4Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.
Edible food, coarse or subtle, is the first; contact is the second; mental intention is the third; consciousness [viññāṇaṁ] is the fourth.
11.5Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of taṇhā comes the arising of nutriment, from the cessation of taṇhā comes the cessation of nutriment. This very noble eightfold path is the way of practice leading to the cessation of nutriment, that is:
11.6sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
right view, right intention, right speech, right action, right livelihood, right effort, right sati [sammāsati], right samādhi [sammāsamādhi].
12.1Yato 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—
When, friends, a noble disciple thus understands nutriment, thus understands the arising of nutriment, thus understands the cessation of nutriment, and thus understands the way of practice leading to the cessation of nutriment, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether, dispel the underlying tendency to resistance [paṭighānusayaṁ], uproot the underlying tendency to the view-and-conceit ‘I am’ [diṭṭhimānānusayaṁ], abandon blindness [avijjaṁ], give rise to knowledge, and in this very life make an end of dukkha—
12.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
13.1“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
“Sādhu, friends,” those bhikkhus, having welcomed and expressed anumodanā for Venerable Sāriputta’s words, asked Venerable Sāriputta a further question:
13.2“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
“But, friends, might there be another way by which a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma?”
14.1“Siyā, āvuso.
“There is, friends.
14.2Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands dukkha, understands the arising of dukkha, understands the cessation of dukkha, and understands the way of practice leading to the cessation of dukkha—
14.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
15.1Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā?
And what, friends, is dukkha, what is the arising of dukkha, what is the cessation of dukkha, and what is the way of practice leading to the cessation of dukkha?
15.2Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—
Birth is dukkha, aging is dukkha, death is dukkha, sorrow, lamentation, pain, distress, and despair are dukkha, association with the unloved is dukkha, separation from the loved is dukkha, not getting what one wants is dukkha; in brief, the five aggregates subject to clinging [pañcupādānakkhandhā] are dukkha—
15.3idaṁ vuccatāvuso, dukkhaṁ.
this is called dukkha, friends.
16.1Katamo cāvuso, dukkhasamudayo?
And what, friends, is the arising of dukkha?
16.2Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—
It is this taṇhā that leads to renewed bhava, accompanied by delight and passion, delighting here and there, that is:
16.3kāmataṇhā bhavataṇhā vibhavataṇhā—
taṇhā for sensuality [kāmataṇhā], taṇhā for bhava [bhavataṇhā], taṇhā for non-bhava [vibhavataṇhā]—
16.4ayaṁ vuccatāvuso, dukkhasamudayo.
this is called the arising of dukkha, friends.
17.1Katamo cāvuso, dukkhanirodho?
And what, friends, is the cessation of dukkha?
17.2Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—
It is the remainderless fading away and cessation of that very taṇhā: giving it up, relinquishing it, release, non-attachment—
17.3ayaṁ vuccatāvuso, dukkhanirodho.
this is called the cessation of dukkha, friends.
18.1Katamā cāvuso, dukkhanirodhagāminī paṭipadā?
And what, friends, is the way of practice leading to the cessation of dukkha?
18.2Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
This very noble eightfold path, that is:
18.3sammādiṭṭhi …pe… sammāsamādhi—
right view … right samādhi [sammāsamādhi]—
18.4ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.
this is called the way of practice leading to the cessation of dukkha, friends.
19.1Yato 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—
When, friends, a noble disciple thus understands dukkha, thus understands the arising of dukkha, thus understands the cessation of dukkha, and thus understands the way of practice leading to the cessation of dukkha, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether, dispel the underlying tendency to resistance [paṭighānusayaṁ], uproot the underlying tendency to the view-and-conceit ‘I am’ [diṭṭhimānānusayaṁ], abandon blindness [avijjaṁ], give rise to knowledge, and in this very life make an end of dukkha—
19.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
20.1“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
“Sādhu, friends,” those bhikkhus, having welcomed and expressed anumodanā for Venerable Sāriputta’s words, asked Venerable Sāriputta a further question:
20.2“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
“But, friends, might there be another way by which a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma?”
21.1“Siyā, āvuso.
“There is, friends.
21.2Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands aging-and-death, understands the arising of aging-and-death, understands the cessation of aging-and-death, and understands the way of practice leading to the cessation of aging-and-death—
21.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
22.1Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā?
And what, friends, is aging-and-death, what is the arising of aging-and-death, what is the cessation of aging-and-death, and what is the way of practice leading to the cessation of aging-and-death?
22.2Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—
Whatever in the various beings in the various orders of beings is aging, growing old, brokenness of teeth, grayness of hair, wrinkling of skin, decline of life, maturing of the faculties—
22.3ayaṁ vuccatāvuso, jarā.
this is called aging, friends.
22.4Katamañcāvuso, maraṇaṁ?
And what, friends, is death?
22.5Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—
Whatever in the various beings from the various orders of beings is passing away, perishing, breakup, disappearance, dying, death, completion of time, breakup of the aggregates, laying down of the body, cutting off of the life faculty—
22.6idaṁ vuccatāvuso, maraṇaṁ.
this is called death, friends.
22.7Iti ayañca jarā idañca maraṇaṁ—
Thus this aging and this death—
22.8idaṁ vuccatāvuso, jarāmaraṇaṁ.
this is called aging-and-death, friends.
22.9Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of birth comes the arising of aging-and-death, from the cessation of birth comes the cessation of aging-and-death. This very noble eightfold path is the way of practice leading to the cessation of aging-and-death, that is:
22.10sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
23.1Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple 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 of practice leading to the cessation of aging-and-death, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
23.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
24.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
24.2siyā panāvuso …pe…
“might there be, friends, …
25.1“siyā, āvuso.
“There is, friends.
25.2Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands birth, understands the arising of birth, understands the cessation of birth, and understands the way of practice leading to the cessation of birth—
25.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
26.1Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā?
And what, friends, is birth, what is the arising of birth, what is the cessation of birth, and what is the way of practice leading to the cessation of birth?
26.2Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—
Whatever in the various beings in the various orders of beings is birth, being born, descent, coming forth, appearance of the aggregates, acquisition of the dimensions [āyatanānaṁ paṭilābho]—
26.3ayaṁ vuccatāvuso, jāti.
this is called birth, friends.
26.4Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of bhava comes the arising of birth, from the cessation of bhava comes the cessation of birth. This very noble eightfold path is the way of practice leading to the cessation of birth, that is:
26.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
27.1Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands birth, thus understands the arising of birth, thus understands the cessation of birth, and thus understands the way of practice leading to the cessation of birth, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
27.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
28.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
28.2siyā panāvuso …pe…
“might there be, friends, …
29.1“siyā, āvuso.
“There is, friends.
29.2Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands bhava, understands the arising of bhava, understands the cessation of bhava, and understands the way of practice leading to the cessation of bhava—
29.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
30.1Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā?
And what, friends, is bhava, what is the arising of bhava, what is the cessation of bhava, and what is the way of practice leading to the cessation of bhava?
30.2Tayome, āvuso, bhavā—
These, friends, are the three bhavas—
30.3kāmabhavo, rūpabhavo, arūpabhavo.
kāmabhavo, rūpabhavo, arūpabhavo.
30.4Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of clinging [upādānasamudayā] comes the arising of bhava [bhavasamudayo], from the cessation of clinging [upādānanirodhā] comes the cessation of bhava [bhavanirodho]. This very noble eightfold path is the way of practice leading to the cessation of bhava [bhavanirodhagāminī paṭipadā], that is:
30.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
31.1Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti.
When, friends, a noble disciple thus understands bhava, thus understands the arising of bhava, thus understands the cessation of bhava, and thus understands the way of practice leading to the cessation of bhava, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life.
31.2Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
To this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
32.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
32.2siyā panāvuso …pe…
“might there be, friends, …
33.1“siyā, āvuso.
“There is, friends.
33.2Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands clinging [upādānañca], understands the arising of clinging [upādānasamudayañca], understands the cessation of clinging [upādānanirodhañca], and understands the way of practice leading to the cessation of clinging [upādānanirodhagāminiṁ paṭipadañca]—
33.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
34.1Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?
And what, friends, is clinging [upādānaṁ], what is the arising of clinging [upādānasamudayo], what is the cessation of clinging [upādānanirodho], and what is the way of practice leading to the cessation of clinging [upādānanirodhagāminī paṭipadā]?
34.2Cattārimāni, āvuso, upādānāni—
These, friends, are the four clingings [upādānāni]—
34.3kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.
clinging to sensuality [kāmupādānaṁ], clinging to views [diṭṭhupādānaṁ], clinging to rules and observances [sīlabbatupādānaṁ], clinging to a doctrine of self [attavādupādānaṁ].
34.4Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of taṇhā comes the arising of clinging [upādānasamudayo], from the cessation of taṇhā comes the cessation of clinging [upādānanirodho]. This very noble eightfold path is the way of practice leading to the cessation of clinging [upādānanirodhagāminī paṭipadā], that is:
34.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
35.1Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands clinging [upādānaṁ], thus understands the arising of clinging [upādānasamudayaṁ], thus understands the cessation of clinging [upādānanirodhaṁ], and thus understands the way of practice leading to the cessation of clinging [upādānanirodhagāminiṁ paṭipadaṁ], they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
35.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
36.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
36.2siyā panāvuso …pe…
“might there be, friends, …
37.1“siyā, āvuso.
“There is, friends.
37.2Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands taṇhā, understands the arising of taṇhā, understands the cessation of taṇhā, and understands the way of practice leading to the cessation of taṇhā—
37.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
38.1Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?
And what, friends, is taṇhā, what is the arising of taṇhā, what is the cessation of taṇhā, and what is the way of practice leading to the cessation of taṇhā?
38.2Chayime, āvuso, taṇhākāyā—
These, friends, are the six groups of taṇhā—
38.3rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.
taṇhā for forms [rūpataṇhā], taṇhā for sounds [saddataṇhā], taṇhā for smells [gandhataṇhā], taṇhā for tastes [rasataṇhā], taṇhā for tangibles [phoṭṭhabbataṇhā], taṇhā for dhammas [dhammataṇhā].
38.4Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of vedanā comes the arising of taṇhā, from the cessation of vedanā comes the cessation of taṇhā. This very noble eightfold path is the way of practice leading to the cessation of taṇhā, that is:
38.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
39.1Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands taṇhā, thus understands the arising of taṇhā, thus understands the cessation of taṇhā, and thus understands the way of practice leading to the cessation of taṇhā, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
39.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
40.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
40.2siyā panāvuso …pe…
“might there be, friends, …
41.1“siyā, āvuso.
“There is, friends.
41.2Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands vedanā, understands the arising of vedanā, understands the cessation of vedanā, and understands the way of practice leading to the cessation of vedanā—
41.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
42.1Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?
And what, friends, is vedanā, what is the arising of vedanā, what is the cessation of vedanā, and what is the way of practice leading to the cessation of vedanā?
42.2Chayime, āvuso, vedanākāyā—
These, friends, are the six classes of vedanā—
42.3cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.
vedanā born of eye-contact [cakkhusamphassajā vedanā], vedanā born of ear-contact [sotasamphassajā vedanā], vedanā born of nose-contact [ghānasamphassajā vedanā], vedanā born of tongue-contact [jivhāsamphassajā vedanā], vedanā born of body-contact [kāyasamphassajā vedanā], vedanā born of mind-contact [manosamphassajā vedanā].
42.4Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of contact comes the arising of vedanā [vedanāsamudayo], from the cessation of contact comes the cessation of vedanā [vedanānirodho]. This very noble eightfold path is the way of practice leading to the cessation of vedanā [vedanānirodhagāminī paṭipadā], that is:
42.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
43.1Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands vedanā, thus understands the arising of vedanā, thus understands the cessation of vedanā, and thus understands the way of practice leading to the cessation of vedanā, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
43.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
44.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
44.2siyā panāvuso …pe…
“might there be, friends, …
45.1“siyā, āvuso.
“There is, friends.
45.2Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands contact, understands the arising of contact, understands the cessation of contact, and understands the way of practice leading to the cessation of contact—
45.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
46.1Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā?
And what, friends, is contact, what is the arising of contact, what is the cessation of contact, and what is the way of practice leading to the cessation of contact?
46.2Chayime, āvuso, phassakāyā—
These, friends, are the six classes of contact—
46.3cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.
eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact.
46.4Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of the dimension of the six senses [saḷāyatanasamudayā] comes the arising of contact, from the cessation of the dimension of the six senses [saḷāyatananirodhā] comes the cessation of contact. This very noble eightfold path is the way of practice leading to the cessation of contact, that is:
46.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
47.1Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands contact, thus understands the arising of contact, thus understands the cessation of contact, and thus understands the way of practice leading to the cessation of contact, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
47.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
48.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
48.2siyā panāvuso …pe…
“might there be, friends, …
49.1“siyā, āvuso.
“There is, friends.
49.2Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands the dimension of the six senses [saḷāyatanañca], understands the arising of the dimension of the six senses [saḷāyatanasamudayañca], understands the cessation of the dimension of the six senses [saḷāyatananirodhañca], and understands the way of practice leading to the cessation of the dimension of the six senses [saḷāyatananirodhagāminiṁ paṭipadañca]—
49.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
50.1Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā?
And what, friends, is the dimension of the six senses [saḷāyatanaṁ], what is the arising of the dimension of the six senses [saḷāyatanasamudayo], what is the cessation of the dimension of the six senses [saḷāyatananirodho], and what is the way of practice leading to the cessation of the dimension of the six senses [saḷāyatananirodhagāminī paṭipadā]?
50.2Chayimāni, āvuso, āyatanāni—
These, friends, are the six dimensions [āyatanāni]—
50.3cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.
eye-dimension [cakkhāyatanaṁ], ear-dimension [sotāyatanaṁ], nose-dimension [ghānāyatanaṁ], tongue-dimension [jivhāyatanaṁ], body-dimension [kāyāyatanaṁ], mind-dimension [manāyatanaṁ].
50.4Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of nāmarūpa [nāmarūpasamudayā] comes the arising of the dimension of the six senses [saḷāyatanasamudayo], from the cessation of nāmarūpa [nāmarūpanirodhā] comes the cessation of the dimension of the six senses [saḷāyatananirodho]. This very noble eightfold path is the way of practice leading to the cessation of the dimension of the six senses [saḷāyatananirodhagāminī paṭipadā], that is:
50.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
51.1Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands the dimension of the six senses [saḷāyatanaṁ], thus understands the arising of the dimension of the six senses [saḷāyatanasamudayaṁ], thus understands the cessation of the dimension of the six senses [saḷāyatananirodhaṁ], and thus understands the way of practice leading to the cessation of the dimension of the six senses [saḷāyatananirodhagāminiṁ paṭipadaṁ], they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
51.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
52.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
52.2siyā panāvuso …pe…
“might there be, friends, …
53.1“siyā, āvuso.
“There is, friends.
53.2Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands nāmarūpa, understands the arising of nāmarūpa, understands the cessation of nāmarūpa, and understands the way of practice leading to the cessation of nāmarūpa—
53.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
54.1Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?
And what, friends, is nāmarūpa, what is the arising of nāmarūpa, what is the cessation of nāmarūpa, and what is the way of practice leading to the cessation of nāmarūpa?
54.2Vedanā, saññā, cetanā, phasso, manasikāro—
Vedanā, saññā, intention, contact, attention—
54.3idaṁ vuccatāvuso, nāmaṁ;
this is called nāma, friends;
54.4cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—
and the four great elements, and form derived from the four great elements [upādāyarūpaṁ]—
54.5idaṁ vuccatāvuso, rūpaṁ.
this is called rūpa, friends.
54.6Iti idañca nāmaṁ idañca rūpaṁ—
Thus this nāma and this rūpa—
54.7idaṁ vuccatāvuso, nāmarūpaṁ.
this is called nāmarūpa, friends.
54.8Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of consciousness [viññāṇasamudayā] comes the arising of nāmarūpa [nāmarūpasamudayo], from the cessation of consciousness [viññāṇanirodhā] comes the cessation of nāmarūpa [nāmarūpanirodho]. This very noble eightfold path is the way of practice leading to the cessation of nāmarūpa [nāmarūpanirodhagāminī paṭipadā], that is:
54.9sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
55.1Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
When, friends, a noble disciple thus understands nāmarūpa, thus understands the arising of nāmarūpa, thus understands the cessation of nāmarūpa, and thus understands the way of practice leading to the cessation of nāmarūpa, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
55.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
56.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
56.2siyā panāvuso …pe…
“might there be, friends, …
57.1“siyā, āvuso.
“There is, friends.
57.2Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands consciousness [viññāṇañca], understands the arising of consciousness [viññāṇasamudayañca], understands the cessation of consciousness [viññāṇanirodhañca], and understands the way of practice leading to the cessation of consciousness [viññāṇanirodhagāminiṁ paṭipadañca]—
57.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
58.1Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā?
And what, friends, is consciousness [viññāṇaṁ], what is the arising of consciousness [viññāṇasamudayo], what is the cessation of consciousness [viññāṇanirodho], and what is the way of practice leading to the cessation of consciousness [viññāṇanirodhagāminī paṭipadā]?
58.2Chayime, āvuso, viññāṇakāyā—
These, friends, are the six classes of consciousness [viññāṇakāyā]—
58.3cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.
eye-consciousness [cakkhuviññāṇaṁ], ear-consciousness [sotaviññāṇaṁ], nose-consciousness [ghānaviññāṇaṁ], tongue-consciousness [jivhāviññāṇaṁ], body-consciousness [kāyaviññāṇaṁ], mind-consciousness [manoviññāṇaṁ].
58.4Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of saṅkhāras [saṅkhārasamudayā] comes the arising of consciousness [viññāṇasamudayo], from the cessation of saṅkhāras [saṅkhāranirodhā] comes the cessation of consciousness [viññāṇanirodho]. This very noble eightfold path is the way of practice leading to the cessation of consciousness [viññāṇanirodhagāminī paṭipadā], that is:
58.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
59.1Yato 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 noble disciple thus understands consciousness [viññāṇaṁ], thus understands the arising of consciousness [viññāṇasamudayaṁ], thus understands the cessation of consciousness [viññāṇanirodhaṁ], and thus understands the way of practice leading to the cessation of consciousness [viññāṇanirodhagāminiṁ paṭipadaṁ], they abandon the underlying tendency to passion [rāgānusayaṁ] altogether … make an end of dukkha in this very life—
59.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
60.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
60.2siyā panāvuso …pe…
“might there be, friends, …
61.1“siyā, āvuso.
“There is, friends.
61.2Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands saṅkhāras, understands the arising of saṅkhāras [saṅkhārasamudayañca], understands the cessation of saṅkhāras [saṅkhāranirodhañca], and understands the way of practice leading to the cessation of saṅkhāras [saṅkhāranirodhagāminiṁ paṭipadañca]—
61.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
62.1Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?
And what, friends, are saṅkhāras, what is the arising of saṅkhāras, what is the cessation of saṅkhāras, and what is the way of practice leading to the cessation of saṅkhāras?
62.2Tayome, āvuso, saṅkhārā—
These, friends, are the three saṅkhāras—
62.3kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.
bodily saṅkhāra [kāyasaṅkhāro], verbal saṅkhāra [vacīsaṅkhāro], mental saṅkhāra [cittasaṅkhāro].
62.4Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of blindness [avijjāsamudayā] comes the arising of saṅkhāras [saṅkhārasamudayo], from the cessation of blindness [avijjānirodhā] comes the cessation of saṅkhāras [saṅkhāranirodho]. This very noble eightfold path is the way of practice leading to the cessation of saṅkhāras [saṅkhāranirodhagāminī paṭipadā], that is:
62.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
63.1Yato 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—
When, friends, a noble disciple thus understands saṅkhāras, thus understands the arising of saṅkhāras, thus understands the cessation of saṅkhāras, and thus understands the way of practice leading to the cessation of saṅkhāras, they abandon the underlying tendency to passion [rāgānusayaṁ] altogether, dispel the underlying tendency to resistance [paṭighānusayaṁ], uproot the underlying tendency to the view-and-conceit ‘I am’ [diṭṭhimānānusayaṁ], abandon blindness [avijjaṁ], give rise to knowledge, and in this very life make an end of dukkha—
63.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
64.1“Sādhāvuso”ti kho …pe… apucchuṁ—
“Sādhu, friends,” … they asked—
64.2siyā panāvuso …pe…
“might there be, friends, …
64.3“siyā, āvuso.
“There is, friends.
65.1Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands blindness [avijjañca], understands the arising of blindness [avijjāsamudayañca], understands the cessation of blindness [avijjānirodhañca], and understands the way of practice leading to the cessation of blindness [avijjānirodhagāminiṁ paṭipadañca]—
65.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
65.3Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā?
And what, friends, is blindness [avijjā], what is the arising of blindness [avijjāsamudayo], what is the cessation of blindness [avijjānirodho], and what is the way of practice leading to the cessation of blindness [avijjānirodhagāminī paṭipadā]?
65.4Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—
Not knowing regarding dukkha, not knowing regarding the arising of dukkha, not knowing regarding the cessation of dukkha, not knowing regarding the way of practice leading to the cessation of dukkha—
65.5ayaṁ vuccatāvuso, avijjā.
this is called blindness [avijjā], friends.
66.1Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of āsavas [āsavasamudayā] comes the arising of blindness [avijjāsamudayo], from the cessation of āsavas [āsavanirodhā] comes the cessation of blindness [avijjānirodho]. This very noble eightfold path is the way of practice leading to the cessation of blindness [avijjānirodhagāminī paṭipadā], that is:
66.2sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
67.1Yato 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—
When, friends, a noble disciple thus understands blindness [avijjaṁ], thus understands the arising of blindness [avijjāsamudayaṁ], thus understands the cessation of blindness [avijjānirodhaṁ], and thus understands the way of practice leading to the cessation of blindness [avijjānirodhagāminiṁ paṭipadaṁ], they abandon the underlying tendency to passion [rāgānusayaṁ] altogether, dispel the underlying tendency to resistance [paṭighānusayaṁ], uproot the underlying tendency to the view-and-conceit ‘I am’ [diṭṭhimānānusayaṁ], abandon blindness [avijjaṁ], give rise to knowledge, and in this very life make an end of dukkha—
67.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
68.1“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:
“Sādhu, friends,” those bhikkhus, having welcomed and expressed anumodanā for Venerable Sāriputta’s words, asked Venerable Sāriputta a further question:
68.2“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?
“But, friends, might there be another way by which a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma?”
69.1“Siyā, āvuso.
“There is, friends.
69.2Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—
When, friends, a noble disciple understands āsavas, understands the arising of āsavas [āsavasamudayañca], understands the cessation of āsavas [āsavanirodhañca], and understands the way of practice leading to the cessation of āsavas [āsavanirodhagāminiṁ paṭipadañca]—
69.3ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.
70.1Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti?
And what, friends, is an āsava, what is the arising of āsavas, what is the cessation of āsavas, and what is the way of practice leading to the cessation of āsavas?
70.2Tayome, āvuso, āsavā—
These, friends, are the three āsavas—
70.3kāmāsavo, bhavāsavo, avijjāsavo.
āsava of sensuality [kāmāsavo], āsava of bhava [bhavāsavo], āsava of blindness [avijjāsavo].
70.4Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—
From the arising of blindness [avijjāsamudayā] comes the arising of āsavas [āsavasamudayo], from the cessation of blindness [avijjānirodhā] comes the cessation of āsavas [āsavanirodho]. This very noble eightfold path is the way of practice leading to the cessation of āsavas [āsavanirodhagāminī paṭipadā], that is:
70.5sammādiṭṭhi …pe… sammāsamādhi.
right view … right samādhi [sammāsamādhi].
71.1Yato 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—
When, friends, a noble disciple thus understands an āsava [āsavaṁ], thus understands the arising of āsavas [āsavasamudayaṁ], thus understands the cessation of āsavas [āsavanirodhaṁ], and thus understands the way of practice leading to the cessation of āsavas [āsavanirodhagāminiṁ paṭipadaṁ], they abandon the underlying tendency to passion [rāgānusayaṁ] altogether, dispel the underlying tendency to resistance [paṭighānusayaṁ], uproot the underlying tendency to the view-and-conceit ‘I am’ [diṭṭhimānānusayaṁ], abandon blindness [avijjaṁ], give rise to knowledge, and in this very life make an end of dukkha—
71.2ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
to this extent too, friends, a noble disciple is one of right view, whose view is upright, endowed with verified confidence in the dhamma, and who has arrived at this true dhamma.”
71.3Idamavocāyasmā sāriputto.
Venerable Sāriputta said this.
71.4Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, those bhikkhus delighted in Venerable Sāriputta’s words.
71.5Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.
The ninth, Right View, is completed.