MN 9 Right View – Sammādiṭṭhisutta

Medium Discourses Collection 9 – Majjhima Nikāya 9

1.1

So I have heard.

Evaṁ me sutaṁ—

1.2

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

1.3

There Sāriputta addressed the bhikkhū:

Tatra kho āyasmā sāriputto bhikkhū āmantesi:

1.4

“Reverends, bhikkhū!”

“āvuso bhikkhave”ti.

1.5

“Reverend,” they replied.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

1.6

Sāriputta said this:

Āyasmā sāriputto etadavoca:

2.1

“Reverends, they speak of this thing called ‘right view’.

“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.

2.2

How do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”

Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

2.3

“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.

“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.

2.4

May Venerable Sāriputta himself please clarify the meaning of this.

Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho.

2.5

The bhikkhū will listen and remember it.”

Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

2.6

“Well then, reverends, listen and pay close attention, I will speak.”

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

2.7

“Yes, reverend,” they replied.

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

2.8

Sāriputta said this:

Āyasmā sāriputto etadavoca:

3.1

“A noble disciple understands the unskillful and its root, and the skillful and its root.

“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—

3.2

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

4.1

But what is the unskillful and what is its root? And what is the skillful and what is its root?

Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ?

4.2

Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view.

Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—

4.3

This is called the unskillful.

idaṁ vuccatāvuso akusalaṁ.

5.1

And what is the root of the unskillful?

Katamañcāvuso, akusalamūlaṁ?

5.2

Greed, hate, and delusion.

Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—

5.3

This is called the root of the unskillful.

idaṁ vuccatāvuso, akusalamūlaṁ.

6.1

And what is the skillful?

Katamañcāvuso, kusalaṁ?

6.2

Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.

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—

6.3

This is called the skillful.

idaṁ vuccatāvuso, kusalaṁ.

7.1

And what is the root of the skillful?

Katamañcāvuso, kusalamūlaṁ?

7.2

Contentment, love, and understanding.

Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—

7.3

This is called the root of the skillful.

idaṁ vuccatāvuso, kusalamūlaṁ.

8.1

A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.

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—

8.2

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

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

9.1

Saying “Good, sir,” those bhikkhū approved and agreed with what Sāriputta said. Then they asked another question:

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:

9.2

“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”

“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

10.1

“There might, reverends.

“Siyā, āvuso.

10.2

A noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.

Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—

10.3

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

11.1

But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation?

Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā?

11.2

There are these four fuels. They maintain sentient beings that have been born and help those that are about to be born.

Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.

11.3

What four?

Katame cattāro?

11.4

Solid food, whether coarse or fine; contact is the second, mental intention the third, and consciousness the fourth.

Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.

11.5

Fuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path, that is:

Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—

11.6

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

12.1

A noble disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.

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—

12.2

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

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

13.1

Saying “Good, sir,” those bhikkhū … asked another question:

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:

13.2

“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”

“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

14-18.1

“There might, reverends.

“Siyā, āvuso.

14-18.2

A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.

Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—

14-18.3

When they’ve done this, they’re defined as a noble disciple who … has come to the true teaching.

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

14-18.4

But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation?

Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā?

14-18.5

Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.

Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—

14-18.6

This is called suffering.

idaṁ vuccatāvuso, dukkhaṁ.

14-18.7

And what is the origin of suffering?

Katamo cāvuso, dukkhasamudayo?

14-18.8

It’s the craving that leads to future rebirth, mixed up with relishing and greed, looking for enjoyment in various different realms. That is,

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—

14-18.9

craving for sensual pleasures, craving for continued existence, and craving to end existence.

kāmataṇhā bhavataṇhā vibhavataṇhā—

14-18.10

This is called the origin of suffering.

ayaṁ vuccatāvuso, dukkhasamudayo.

14-18.11

And what is the cessation of suffering?

Katamo cāvuso, dukkhanirodho?

14-18.12

It’s the fading away and cessation of that very same craving with nothing left over; giving it away, letting it go, releasing it, and not adhering to it.

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—

14-18.13

This is called the cessation of suffering.

ayaṁ vuccatāvuso, dukkhanirodho.

14-18.14

And what is the practice that leads to the cessation of suffering?

Katamā cāvuso, dukkhanirodhagāminī paṭipadā?

14-18.15

It is simply this noble eightfold path, that is:

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

14-18.16

right view … right samādhi.

sammādiṭṭhi …pe… sammāsamādhi—

14-18.17

This is called the practice that leads to the cessation of suffering.

ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

19.1

A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.

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—

19.2

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

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

20.1

Saying “Good, sir,” those bhikkhū … asked another question:

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:

20.2

“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”

“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

21-22.1

“There might, reverends.

“Siyā, āvuso.

21-22.2

A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …

Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—

21-22.3

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

21-22.4

But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation?

Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā?

21-22.5

The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—

21-22.6

This is called old age.

ayaṁ vuccatāvuso, jarā.

21-22.7

And what is death?

Katamañcāvuso, maraṇaṁ?

21-22.8

The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.

Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—

21-22.9

This is called death.

idaṁ vuccatāvuso, maraṇaṁ.

21-22.10

Such is old age, and such is death.

Iti ayañca jarā idañca maraṇaṁ—

21-22.11

This is called old age and death.

idaṁ vuccatāvuso, jarāmaraṇaṁ.

21-22.12

Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …”

Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—

21-22.13

sammādiṭṭhi …pe… sammāsamādhi.

23.1

Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

23.2

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

24-26.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

24-26.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

24-26.3

“There might, reverends.

“siyā, āvuso.

24-26.4

A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—

24-26.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

24-26.6

But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation?

Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā?

24-26.7

The rebirth, inception, conception, reincarnation, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—

24-26.8

This is called rebirth.

ayaṁ vuccatāvuso, jāti.

24-26.9

Rebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …”

Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—

24-26.10

sammādiṭṭhi …pe… sammāsamādhi.

27.1

Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

27.2

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

28-30.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

28-30.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

28-30.3

“There might, reverends.

“siyā, āvuso.

28-30.4

A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.

Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—

28-30.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

28-30.6

But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation?

Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā?

28-30.7

There are these three states of continued existence.

Tayome, āvuso, bhavā—

28-30.8

Existence in the sensual realm, the realm of luminous form, and the formless realm.

kāmabhavo, rūpabhavo, arūpabhavo.

28-30.9

Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”

Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—

28-30.10

sammādiṭṭhi …pe… sammāsamādhi.

31.1

Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti.

31.2

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

32-34.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

32-34.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

32-34.3

“There might, reverends.

“siyā, āvuso.

32-34.4

A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—

32-34.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

32-34.6

But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation?

Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?

32-34.7

There are these four kinds of grasping.

Cattārimāni, āvuso, upādānāni—

32-34.8

Grasping at sensual pleasures, views, precepts and observances, and theories of a self.

kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

32-34.9

Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”

Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—

32-34.10

sammādiṭṭhi …pe… sammāsamādhi.

35.1

Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

35.2

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

36-38.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

36-38.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

36-38.3

“There might, reverends.

“siyā, āvuso.

36-38.4

A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—

36-38.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

36-38.6

But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?

Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?

36-38.7

There are these six classes of craving.

Chayime, āvuso, taṇhākāyā—

36-38.8

Craving for sights, sounds, smells, tastes, touches, and thoughts.

rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

36-38.9

Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”

Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—

36-38.10

sammādiṭṭhi …pe… sammāsamādhi.

39.1

Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

39.2

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

40-42.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

40-42.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

40-42.3

“There might, reverends.

“siyā, āvuso.

40-42.4

A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—

40-42.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

40-42.6

But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation?

Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?

40-42.7

There are these six classes of feeling.

Chayime, āvuso, vedanākāyā—

40-42.8

Feeling born of contact through the eye, ear, nose, tongue, body, and mind.

cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.

40-42.9

Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”

Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—

40-42.10

sammādiṭṭhi …pe… sammāsamādhi.

43.1

Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

43.2

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

44-46.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

44-46.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

44-46.3

“There might, reverends.

“siyā, āvuso.

44-46.4

A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—

44-46.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

44-46.6

But what is contact? What is its origin, its cessation, and the practice that leads to its cessation?

Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā?

44-46.7

There are these six classes of contact.

Chayime, āvuso, phassakāyā—

44-46.8

Contact through the eye, ear, nose, tongue, body, and mind.

cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

44-46.9

Contact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …”

Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—

44-46.10

sammādiṭṭhi …pe… sammāsamādhi.

47.1

Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

47.2

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

48-50.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

48-50.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

48-50.3

“There might, reverends.

“siyā, āvuso.

48-50.4

A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …

Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—

48-50.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

48-50.6

But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation?

Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā?

48-50.7

There are these six sense fields.

Chayimāni, āvuso, āyatanāni—

48-50.8

The sense fields of the eye, ear, nose, tongue, body, and mind.

cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.

48-50.9

The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”

Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—

48-50.10

sammādiṭṭhi …pe… sammāsamādhi.

51.1

Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

51.2

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

52-54.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

52-54.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

52-54.3

“There might, reverends.

“siyā, āvuso.

52-54.4

A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …

Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—

52-54.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

52-54.6

But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation?

Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?

52-54.7

Feeling, perception, intention, contact, and attention—

Vedanā, saññā, cetanā, phasso, manasikāro—

52-54.8

this is called name.

idaṁ vuccatāvuso, nāmaṁ;

52-54.9

The four primary elements, and form derived from the four primary elements—

cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—

52-54.10

this is called form.

idaṁ vuccatāvuso, rūpaṁ.

52-54.11

Such is name and such is form.

Iti idañca nāmaṁ idañca rūpaṁ—

52-54.12

This is called name and form.

idaṁ vuccatāvuso, nāmarūpaṁ.

52-54.13

Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”

Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—

52-54.14

sammādiṭṭhi …pe… sammāsamādhi.

55.1

Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—

55.2

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

56-58.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

56-58.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

56-58.3

“There might, reverends.

“siyā, āvuso.

56-58.4

A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—

56-58.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

56-58.6

But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation?

Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā?

56-58.7

There are these six classes of consciousness.

Chayime, āvuso, viññāṇakāyā—

56-58.8

Eye, ear, nose, tongue, body, and mind consciousness.

cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.

56-58.9

Consciousness originates from actions done with defilement. Consciousness ceases when actions done with defilement cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”

Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—

56-58.10

sammādiṭṭhi …pe… sammāsamādhi.

59.1

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

60-62.1

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

60-62.2

“Sādhāvuso”ti kho …pe… apucchuṁ—

60-62.3

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

60-62.4

“There might, reverends.

“siyā, āvuso.

60-62.5

A noble disciple understands actions done with defilement, their origin, their cessation, and the practice that leads to their cessation …

Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—

60-62.6

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

60-62.7

But what are actions done with defilement? What is their origin, their cessation, and the practice that leads to their cessation?

Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?

60-62.8

There are these three kinds of actions done with defilement.

Tayome, āvuso, saṅkhārā—

60-62.9 [kāyasaṅkhāro, vacīsaṅkhāro, and cittasaṅkhāro]

Actions done with defilement by way of body, speech, and mind.

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

60-62.10

Actions done with defilement originate from ignorance. Actions done with defilement cease when ignorance ceases. The practice that leads to the cessation of actions done with defilement is simply this noble eightfold path …”

Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—

60-62.11

sammādiṭṭhi …pe… sammāsamādhi.

63.1

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—

63.2

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

64-66.1

“Sādhāvuso”ti kho …pe… apucchuṁ—

64-66.2

“Might there be another way to describe a noble disciple?”

siyā panāvuso …pe…

64-66.3

“There might, reverends.

“siyā, āvuso.

64-66.4

A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …

Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—

64-66.5

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

64-66.6

But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation?

Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā?

64-66.7

Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.

Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—

64-66.8

This is called ignorance.

ayaṁ vuccatāvuso, avijjā.

64-66.9

Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”

Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—

64-66.10

sammādiṭṭhi …pe… sammāsamādhi.

67.1

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—

67.2

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

68.1

Saying “Good, sir,” those bhikkhū approved and agreed with what Sāriputta said. Then they asked another question:

“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:

68.2

“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?

69.1

“There might, reverends.

“Siyā, āvuso.

69.2

A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation.

Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—

69.3

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.

ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.

70.1

But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?

Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti?

70.2

There are these three cravings.

Tayome, āvuso, āsavā—

70.3

The cravings of sensuality, desire to be reborn, and ignorance.

kāmāsavo, bhavāsavo, avijjāsavo.

70.4

Craving originates from ignorance. Craving ceases when ignorance ceases. The practice that leads to the cessation of craving is simply this noble eightfold path, that is:

Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—

70.5

right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right samādhi.

sammādiṭṭhi …pe… sammāsamādhi.

71.1

A noble disciple understands in this way craving, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, got rid of the underlying tendency to repulsion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.

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—

71.2

When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”

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

71.3

This is what Venerable Sāriputta said.

Idamavocāyasmā sāriputto.

71.4

Satisfied, the bhikkhū were happy with what Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

71.5

Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.