Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s Grove, Anāthapiṇḍika’s Park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Bhikkhus, I shall teach you the noble right collectedness, complete with its supporting conditions and requisites. Listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Yes, venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.
“And what is the noble right collectedness, complete with supporting conditions and requisites, that is, right view, right intention, right speech, right action, right livelihood, right effort, and right mindfulness? Unification of mind equipped with these seven factors is called noble right collectedness, complete with its supporting conditions and requisites.
View
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.
In this matter, right view comes first. And how does right view come first? One discerns wrong view as wrong view and discerns right view as right view—this is one’s right view.
Katamā ca, bhikkhave, micchādiṭṭhi? ‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—ayaṁ, bhikkhave, micchādiṭṭhi.
And what is wrong view? ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ This is wrong view.
Katamā ca, bhikkhave, sammādiṭṭhi? Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
And what is right view? I say that right view is twofold: there is right view that is tainted, meritorious, having the consequence of identification; and there is right view that is noble, taintless, supramundane, and a factor of the path.
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? ‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.
And what is right view that is tainted, meritorious, having the consequence of identification? ‘There is giving, there is offering, there is sacrifice; there is the fruit and result of good and bad actions; there is this world and the other world; there is mother and father; there are beings who are reborn spontaneously; there are ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world.’ This is right view that is tainted, meritorious, having the consequence of identification.
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
And what is right view that is noble, taintless, supramundane, and a factor of the path? Whatever wisdom, the faculty of understanding, the power of wisdom, the awakening factor of investigation of states, and the path factor of right view there is in one whose mind is noble, whose mind is free from taints, who is endowed with the noble path and is cultivating the noble path—this is called right view that is noble, taintless, supramundane, and a factor of the path.
So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati. Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
One exerts effort to abandon wrong view and to attain right view—this is one’s right effort. With mindfulness, one abandons wrong view and with mindfulness, one attains right view—this is one’s right mindfulness. Thus these three qualities flow together and circle around right view, namely, right view, right effort, and right mindfulness.
Intention
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.
In this matter, right view comes first. And how does right view come first? One discerns wrong intention as wrong intention and discerns right intention as right intention—this is one’s right view.
Katamo ca, bhikkhave, micchāsaṅkappo? Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—ayaṁ, bhikkhave, micchāsaṅkappo.
And what is wrong intention? Intention of sensuality, intention of ill will, intention of harm—this is wrong intention.
Katamo ca, bhikkhave, sammāsaṅkappo? Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.
And what is right intention? I say that right intention is twofold: there is right intention that is tainted, meritorious, having the consequence of identification; and there is right intention that is noble, taintless, supramundane, and a factor of the path.
Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo: ‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.
And what is right intention that is tainted, meritorious, having the consequence of identification? Intention of renunciation, intention of non-ill-will, intention of harmlessness—this is right intention that is tainted, meritorious, having the consequence of identification.
Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.
And what is right intention that is noble, taintless, supramundane, and a factor of the path? The reasoning, the thought, the intention, the mental fixing, focusing, directing of the mind, and verbal constructs in one whose mind is noble, whose mind is free from taints, who is endowed with the noble path and is cultivating the noble path. This is right intention that is noble, taintless, supramundane, and a factor of the path.
So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
One exerts effort to abandon wrong intention and to attain right intention—this is one’s right effort. With mindfulness, one abandons wrong intention; with mindfulness, one attains right intention—this is one’s right mindfulness. Thus these three qualities flow together and circle around right intention, namely, right view, right effort, and right mindfulness.
Speech
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi.
In this matter, right view comes first. And how does right view come first? One discerns wrong speech as wrong speech and discerns right speech as right speech—this is one’s right view.
Katamā ca, bhikkhave, micchāvācā? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—ayaṁ, bhikkhave, micchāvācā.
And what is wrong speech? False speech, divisive speech, harsh speech, frivolous chatter—this is wrong speech.
Katamā ca, bhikkhave, sammāvācā? Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.
And what is right speech? I say that right speech is twofold: there is right speech that is tainted, meritorious, having the consequence of identification; and there is right speech that is noble, taintless, supramundane, and a factor of the path.
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.
And what is right speech that is tainted, meritorious, having the consequence of identification? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from frivolous chatter—this is right speech that is tainted, meritorious, having the consequence of identification.
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.
And what is right speech that is noble, taintless, supramundane, and a factor of the path? It is the abstaining, refraining, ceasing, and complete abstinence from the four kinds of verbal misconduct—false speech, divisive speech, harsh speech, and frivolous chatter—in one whose mind is noble, whose mind is free from taints, who is endowed with the noble path and is cultivating the noble path. This is right speech that is noble, taintless, supramundane, and a factor of the path.
So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
One exerts effort to abandon wrong speech and to attain right speech—this is one’s right effort. With mindfulness, one abandons wrong speech; with mindfulness, one attains right speech—this is one’s right mindfulness. Thus these three qualities flow together and circle around right speech, namely, right view, right effort, and right mindfulness.
Action
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi.
In this matter, right view comes first. And how does right view come first? One discerns wrong action as wrong action and discerns right action as right action—this is one’s right view.
Katamo ca, bhikkhave, micchākammanto? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—ayaṁ, bhikkhave, micchākammanto.
And what is wrong action? Killing living beings, taking what is not given, sexual misconduct—this is wrong action.
Katamo ca, bhikkhave, sammākammanto? Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.
And what is right action? I say that right action is twofold: there is right action that is tainted, meritorious, having the consequence of identification; and there is right action that is noble, taintless, supramundane, and a factor of the path.
Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.
And what is right action that is tainted, meritorious, having the consequence of identification? Abstinence from killing living beings, abstinence from taking what is not given, abstinence from sexual misconduct—this is right action that is tainted, meritorious, having the consequence of identification.
Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.
And what is right action that is noble, taintless, supramundane, and a factor of the path? It is the abstaining, refraining, ceasing, and complete abstinence from the three kinds of bodily misconduct—killing living beings, taking what is not given, and sexual misconduct—in one whose mind is noble, whose mind is free from taints, who is endowed with the noble path and is cultivating the noble path. This is right action that is noble, taintless, supramundane, and a factor of the path.
So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
One exerts effort to abandon wrong action and to attain right action—this is one’s right effort. With mindfulness, one abandons wrong action; with mindfulness, one attains right action—this is one’s right mindfulness. Thus these three qualities flow together and circle around right action, namely, right view, right effort, and right mindfulness.
Livelihood
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Micchāājīvaṁ ‘micchāājīvo’ti pajānāti, sammāājīvaṁ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi.
In this matter, right view comes first. And how does right view come first? One discerns wrong livelihood as wrong livelihood and discerns right livelihood as right livelihood—this is one’s right view.
Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—ayaṁ, bhikkhave, micchāājīvo.
And what is wrong livelihood? Cheating, flattery, hinting (for gain), belittling others, pursuing gain with gain—this is wrong livelihood.
Katamo ca, bhikkhave, sammāājīvo? Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.
And what is right livelihood? I say that right livelihood is twofold: there is right livelihood that is tainted, meritorious, having the consequence of identification; and there is right livelihood that is noble, taintless, supramundane, and a factor of the path.
Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.
And what is right livelihood that is tainted, meritorious, having the consequence of identification? Here, a disciple of the Noble Ones, having abandoned wrong livelihood, makes his living by right livelihood—this is right livelihood that is tainted, meritorious, having the consequence of identification.
Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.
And what is right livelihood that is noble, taintless, supramundane, and a factor of the path? It is the abstaining, refraining, ceasing, and complete abstinence from wrong livelihood in one whose mind is noble, whose mind is free from taints, who is endowed with the noble path and is cultivating the noble path. This is right livelihood that is noble, taintless, supramundane, and a factor of the path.
So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo. So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati. Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
One exerts effort to abandon wrong livelihood and to attain right livelihood—this is one’s right effort. With mindfulness, one abandons wrong livelihood; with mindfulness, one attains right livelihood—this is one’s right mindfulness. Thus these three qualities flow together and circle around right livelihood, namely, right view, right effort, and right mindfulness.
The Great Forty
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti. Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.
In this matter, right view comes first. And how does right view come first? For one endowed with right view, right intention arises; for one endowed with right intention, right speech arises; for one endowed with right speech, right action arises; for one endowed with right action, right livelihood arises; for one endowed with right livelihood, right effort arises; for one endowed with right effort, right mindfulness arises; for one endowed with right mindfulness, right collectedness arises; for one endowed with right collectedness, right knowledge arises; for one endowed with right knowledge, right liberation arises. Thus, the path of the disciple in higher training is endowed with eight factors, the arahant is endowed with ten factors. And there, it is seen with right knowledge that the multitude of harmful, unwholesome qualities has disappeared, thus reaching full development by cultivation.
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti … sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti … sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti … sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti … sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti … sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti … sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti … sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.
In this matter, right view comes first. And how does right view come first? For one endowed with right view, wrong view is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong view are also worn away. Moreover, through right view, many wholesome qualities reach full development by cultivation. Similarly, for one endowed with right intention, wrong intention is worn away ... for one endowed with right speech, wrong speech is worn away ... for one endowed with right action, wrong action is worn away ... for one endowed with right livelihood, wrong livelihood is worn away ... for one endowed with right effort, wrong effort is worn away ... for one endowed with right mindfulness, wrong mindfulness is worn away ... for one endowed with right collectedness, wrong collectedness is worn away ... for one endowed with right knowledge, wrong knowledge is worn away ... for one endowed with right liberation, wrong liberation is worn away. And the multitude of harmful, unwholesome qualities that arise dependent on wrong liberation are also worn away. Moreover, through right liberation, many wholesome qualities reach full development by cultivation.
Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.
Thus, there are twenty factors on the side of the wholesome, and twenty factors on the side of the unwholesome. This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world.
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā; sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā; sammāvācañce bhavaṁ garahati …pe… sammākammantañce bhavaṁ garahati … sammāājīvañce bhavaṁ garahati … sammāvāyāmañce bhavaṁ garahati … sammāsatiñce bhavaṁ garahati … sammāsamādhiñce bhavaṁ garahati … sammāñāṇañce bhavaṁ garahati … sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.
This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any ascetic or brahmin or god or Māra or Brahmā or anyone in the world. If any ascetic or brahmin were to think that this Dhamma discourse on the Great Forty ought to be criticized and rejected, then there are ten legitimate deductions from his assertions that would provide grounds for censuring him here and now. If that worthy one censures right view, then he would honour and praise those ascetics and brahmins who are of wrong view. If that worthy one censures right intention, then he would honour and praise those ascetics and brahmins who are of wrong intention. If that worthy one censures right speech ... if that worthy one censures right action ... if that worthy one censures right livelihood ... if that worthy one censures right effort ... if that worthy one censures right mindfulness ... if that worthy one censures right knowledge ... if that worthy one censures right liberation, then he would honour and praise those ascetics and brahmins who hold wrong liberation. Thus, if any ascetic or brahmin were to think that this great exposition on the forty qualities ought to be criticized and rejected, then there are ten legitimate deductions from his assertions that would provide grounds for censuring him here and now.
Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu. Taṁ kissa hetu? Nindābyārosaupārambhabhayā”ti.
Even those teachers from Okkala, Vassa and Bhañña, who held the doctrine of non-causality, the doctrine of non-action, and the doctrine of ethical nihilism, would not think that this Dhamma discourse on the Great Forty should be criticized and rejected. Why is that? For fear of blame, attack, censure, and reproach.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.