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. Venerable Sāriputta said:
“‘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,’ is said, friends. To what extent, friends, does a noble disciple possess right view, his view straight, equipped with experiential confidence in the Dhamma, having 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 learn the meaning of this statement from the presence of Venerable Sāriputta. 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,” said he.
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
“Yes, friend,” those bhikkhus replied to the venerable Sāriputta. Venerable Sāriputta said:
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 noble disciple understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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.
What, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Taking life, friends, is unwholesome; taking what is not given, engaging in sexual misconduct, lying, divisive speech, harsh speech, idle chatter, covetousness, ill will, and wrong view — this, friends, is called unwholesome.
Katamañcāvuso, akusalamūlaṁ? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— idaṁ vuccatāvuso, akusalamūlaṁ.
And what, friends, is the root of the unwholesome? |Passion::lust, desire, attachment| is an unwholesome root, |aversion::ill will, hatred, resentment| is an unwholesome root, |delusion::assumption making tendencies, absence of close examination and verification| is an unwholesome root— 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 taking life is wholesome, abstaining from taking what is not given, abstaining from sexual misconduct, abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter, non-covetousness, good-will, and right view — this, friends, is called wholesome.
Katamañcāvuso, kusalamūlaṁ? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ— idaṁ vuccatāvuso, kusalamūlaṁ.
And what, friends, is the root of the wholesome? Contentment is a wholesome root, good-will is a wholesome root, |wisdom::choosing to carefully examine and independently verify| is a wholesome root — 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 noble disciple thus understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of |suffering::discontentment, stress| — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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?
“Good, friend!“ those bhikkhus satisfied and rejoiced in Venerable Sāriputta’s words, and then they asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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 might be, friends. When, friends, a noble disciple understands nutriment and the origin of nutriment, the ending of nutriment, and the way of practice leading to the ending of nutriment — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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.
What, friends, is nutriment, what is the origin of nutriment, what is the ending of nutriment, what is the way of practice leading to the ending of nutriment? There are these four nutriments, friends, for the maintenance of beings that have come to be and for the support of those seeking to be. What are the four? Edible food, coarse or fine, is the first, contact is the second, mental volition is the third, and consciousness is the fourth. The origin of nutriment is craving, the ending of nutriment is the ending of craving, and the noble eightfold path is the way of practice leading to the ending of nutriment, namely — 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 noble disciple thus understands nutriment, the origin of nutriment, the ending of nutriment, and the way of practice leading to the ending of nutriment, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of |suffering::discontentment, stress| — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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?
“Good, friend!” those bhikkhus satisfied and rejoiced in Venerable Sāriputta’s words, and then they asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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 might be, friends. When, friends, a noble disciple understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the end of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is suffering, what is the origin of suffering, what is the ending of suffering, what is the way of practice leading to the end of suffering? Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, distress, and despair are suffering; association with the disliked is suffering, separation from the liked is suffering, not getting what one wants is also suffering; in brief, the five aggregates subject to |clinging::grasping/holding on| are suffering — this, friends, is called suffering. And what, friends, is the arising of suffering? It is this craving that leads to renewed |existence::continued conditional existence, the karmically conditioned mode of being that leads to future rebirth [bhava]|, accompanied by |delight::pleasure, enjoyment, relish [nandi]| and |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, i.e. |seeking delight here and there::thoroughly enjoying this and that [tatratatrābhinandī]|—namely, craving for sensual pleasure, |craving for becoming::craving for continued existence, desire for a stable identity, attachment to a future self, attainment, or experience [bhavataṇhā]|, and |craving for non-becoming::A craving to end suffering through erasure of current experience or identity, e.g. “This self is unbearable; I want out.” [vibhavataṇhā]| — this, friends, is called the arising of suffering. And what, friends, is the ending of suffering? It is the |complete fading away and ending::remainderless dispassion and cessation [asesavirāganirodha]| of that very craving, giving up of it, |relinquishing of it::abandoning of it, complete giving up of it [paṭinissagga]|, freedom from it, and |non-reliance on::non-attachment to [anālaya]| it — this, friends, is called the ending of suffering. And what, friends, is the |way of practice leading to the end of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|? It is this very Noble Eightfold Path, namely: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and |right collectedness::stability of mind, stillness of mind, mental composure [samādhi]| — this, friends, is called the way of practice leading to the end 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 noble disciple thus understands suffering, the origin of suffering, the ending of suffering, and the way of practice leading to the end of suffering, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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?
“Good, friends!“ those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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 might be, friends. When, friends, a noble disciple understands aging and death, the origin of aging and death, the ending of aging and death, and the way of practice leading to the ending of aging and death — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is aging and death, what is the origin of aging and death, what is the ending of aging and death, what is the way of practice leading to the ending of aging and death? Aging of the various beings in the various orders of beings is the growing old, deterioration, frailty, graying, wrinkling of the skin, decline of lifespan, and weakening of faculties — this, friends, is called aging. And what, friends, is death? The passing away, dissolution, disintegration, the disappearance, dying, death, completion of time, the breaking up of the aggregates, the laying down of the body, the cutting off of the life faculty of various beings in their respective classes — this, friends, is called death. Thus this is aging and this is death— this, friends, is called aging and death. The origin of aging and death is birth, the ending of aging and death is the ending of birth, and the Noble Eightfold Path is the way of practice leading to the ending of aging and death, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands aging and death, the origin of aging and death, the ending of aging and death, and the way of practice leading to the ending of aging and death, he entirely abandons the underlying tendency to passion … and makes an ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands birth, the origin of birth, the ending of birth, and the way of practice leading to the ending of birth — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is birth, what is the origin of birth, what is the ending of birth, what is the way of practice leading to the ending of birth? The birth, coming into existence, entry, emergence of the aggregates, and obtaining the sense bases of various beings in their respective classes — this, friends, is called birth. The origin of birth is continued existence, the ending of birth is the ending of continued existence, and the Noble Eightfold Path is the way of practice leading to the ending of birth, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands birth, the origin of birth, the ending of birth, and the way of practice leading to the ending of birth, he entirely abandons the underlying tendency to passion … and makes an ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!“ those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
Continued 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 might be, friends. When, friends, a noble disciple understands continued existence, the origin of continued existence, the ending of continued existence, and the way of practice leading to the ending of continued existence — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is continued existence, what is the origin of continued existence, what is the ending of continued existence, what is the way of practice leading to the ending of continued existence? There are these three kinds of continued existence, friends — sensual continued existence, form continued existence, formless continued existence. The origin of continued existence is clinging, the ending of continued existence is the ending of clinging, and the Noble Eightfold Path is the way of practice leading to the ending of continued existence, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands continued existence, the origin of continued existence, the ending of continued existence, and the way of practice leading to the ending of continued existence, he entirely abandons the underlying tendency to passion … and makes an ending of suffering. To this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands clinging, the origin of clinging, the ending of clinging, and the way of practice leading to the ending of |clinging::grasping| — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is clinging, what is the origin of clinging, what is the ending of clinging, what is the way of practice leading to the ending of clinging? There are these four kinds of clinging, friends — clinging to sensual pleasures, clinging to views, clinging to rituals and observances, clinging to a doctrine of self. The origin of clinging is craving, the ending of clinging is the ending of craving, and the Noble Eightfold Path is the way of practice leading to the ending of clinging, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands clinging, the origin of clinging, the ending of clinging, and the way of practice leading to the ending of clinging, he entirely abandons the underlying tendency to passion … and makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!“ those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him a further question: “Might there be another way in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands craving, the origin of craving, the ending of craving, and the way of practice leading to the ending of craving — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is craving, what is the origin of craving, what is the ending of craving, what is the way of practice leading to the ending of craving? There are these six classes of craving, friends — craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tactile sensations, craving for mental phenomena. The origin of craving is feeling, the ending of craving is the ending of feeling, and the Noble Eightfold Path is the way of practice leading to the ending of craving, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands craving, the origin of craving, the ending of craving, and the way of practice leading to the ending of craving, he entirely abandons the underlying tendency to passion … and makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
Feeling
“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 might be, friends. When, friends, a noble disciple understands feeling, the origin of feeling, the ending of feeling, and the way of practice leading to the ending of feeling — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is feeling, what is the origin of feeling, what is the ending of feeling, what is the way of practice leading to the ending of feeling? There are these six classes of feeling — feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. The origin of feeling is contact, the ending of feeling is the ending of contact, and the Noble Eightfold Path is the way of practice leading to the ending of feeling, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands feeling, the origin of feeling, the ending of feeling, and the way of practice leading to the ending of feeling, he entirely abandons the underlying tendency to passion … and makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!“ those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands contact, the origin of contact, the ending of contact, and the way of practice leading to the ending of contact — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is contact, what is the origin of contact, what is the ending of contact, what is the way of practice leading to the ending of contact? There are these six classes of contact — eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. The origin of contact is the six sense bases, the ending of contact is the ending of the six sense bases, and the Noble Eightfold Path is the way of practice leading to the ending of contact, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands contact, the origin of contact, the ending of contact, and the way of practice leading to the ending of contact, he entirely abandons the underlying tendency to passion … and makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands the six sense bases, the origin of the six sense bases, the ending of the six sense bases, and the way of practice leading to the ending of the six sense bases — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, are the six sense bases, what is the origin of the six sense bases, what is the ending of the six sense bases, what is the way of practice leading to the ending of the six sense bases? These are the six sense bases — the eye base, the ear base, the nose base, the tongue base, the body base, the mind base. The origin of the six sense bases is name-and-form, the ending of the six sense bases is the ending of name-and-form, and the Noble Eightfold Path is the way of practice leading to the ending of the six sense bases, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands the six sense bases, the origin of the six sense bases, the ending of the six sense bases, and the way of practice leading to the ending of the six sense bases, he entirely abandons the underlying tendency to passion … and makes an ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!“ those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands name-and-form, the origin of name-and-form, the ending of name-and-form, and the way of practice leading to the ending of name-and-form — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is name-and-form, what is the origin of name-and-form, what is the ending of name-and-form, what is the way of practice leading to the ending of name-and-form? Feeling, perception, intention, contact, attention — this, friends, is called name; the four great elements, and the form dependent on the four great elements — this, friends, is called form. Thus, this is name and this is form — this, friends, is called name-and-form. The origin of name-and-form is consciousness, the ending of name-and-form is the ending of consciousness, and the Noble Eightfold Path is the way of practice leading to the ending of name-and-form, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands name-and-form, the origin of name-and-form, the ending of name-and-form, and the way of practice leading to the ending of name-and-form, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands consciousness, the origin of consciousness, the ending of consciousness, and the way of practice leading to the ending of consciousness — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is consciousness, what is the origin of consciousness, what is the ending of consciousness, what is the way of practice leading to the ending of consciousness? These are the six classes of consciousness— eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. The origin of consciousness is formations, the ending of consciousness is the ending of formations, and the Noble Eightfold Path is the way of practice leading to the ending of consciousness, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands consciousness, the origin of consciousness, the ending of consciousness, and the way of practice leading to the ending of consciousness, he entirely abandons the underlying tendency to passion … and makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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…
“Good, friends!“ those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
Formations
“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 might be, friends. When, friends, a noble disciple understands formations, the origin of formations, the ending of formations, and the way of practice leading to the ending of formations — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, are formations, what is the origin of formations, what is the ending of formations, what is the way of practice leading to the ending of formations? There are these three kinds of formations — bodily formation, verbal formation, mental formation. The origin of formations is ignorance, the ending of formations is the ending of ignorance, and the Noble Eightfold Path is the way of practice leading to the ending of formations, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands formations, the origin of formations, the ending of formations, and the way of practice leading to the ending of formations, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of suffering — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, asked him further: “Might there be another way, friends, in which a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma?”
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 might be, friends. When, friends, a noble disciple understands ignorance, the origin of ignorance, the ending of ignorance, and the way of practice leading to the ending of ignorance — to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma. What, friends, is ignorance, what is the origin of ignorance, what is the ending of ignorance, what is the way of practice leading to the ending of ignorance? Not knowing suffering, not knowing the origin of suffering, not knowing the ending of suffering, not knowing the way of practice leading to the end of suffering — this, friends, is called ignorance. The origin of ignorance is the |taints::defilements|, the ending of ignorance is the ending of the taints, and the Noble Eightfold Path is the way of practice leading to the ending of ignorance, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands ignorance, understands the origin of ignorance, understands the ending of ignorance, understands the way of practice leading to the ending of ignorance, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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?
“Good, friends!” those bhikkhus, having satisfied and rejoiced in Venerable Sāriputta’s words, then asked him a further question: “Might there be another method, friends, whereby a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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 might be, friends. When, friends, a noble disciple understands the |taints::defilements|, understands the origin of the taints, understands the ending of the taints, and understands the way of practice leading to the ending of the taints— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having 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.
What, friends, are the |taints::defilements|, what is the origin of the taints, what is the ending of the taints, and what is the way of practice leading to the ending of the taints? There are these three taints, friends — the taint of sensual desire, the taint of continued existence, the taint of ignorance. The origin of the taints is ignorance, the ending of the taints is the ending of ignorance, and the Noble Eightfold Path is the way of practice leading to the ending of the taints, that is — right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, 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 noble disciple thus understands the taints, understands the origin of the taints, understands the ending of the taints, understands the way of practice leading to the ending of the taints, he entirely abandons the underlying tendency to passion, dispels the underlying tendency to aversion, eradicates the underlying tendency to the view ‘I am’, by abandoning ignorance and arousing true knowledge, in this very life makes an ending of suffering— to this extent, friends, a noble disciple possesses right view, his view straight, equipped with experiential confidence in the Dhamma, having arrived at this true Dhamma.”
Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
This was said by Venerable Sāriputta. The bhikkhus were joyful and pleased with Venerable Sāriputta’s words.