MN 117 The Great Forty – Mahācattārīsakasutta

Medium Discourses Collection 117 – Majjhima Nikāya 117

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 the Buddha addressed the bhikkhū,

Tatra kho bhagavā bhikkhū āmantesi:

1.4

“Bhikkhū!”

“bhikkhavo”ti.

1.5

“Venerable sir,” they replied.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

1.6

The Buddha said this:

Bhagavā etadavoca:

2.1

“Bhikkhū, I will teach you noble right samādhi with its vital conditions and its prerequisites.

“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ.

2.2

Listen and pay close attention, I will speak.”

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

2.3

“Yes, sir,” they replied.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

2.4

The Buddha said this:

Bhagavā etadavoca:

3.1

“And what is noble right samādhi with its vital conditions and its prerequisites?

“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?

3.2

They are: right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness.

Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati;

3.3

Unification of mind with these seven factors as prerequisites

yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—

3.4

is called noble right samādhi with its vital conditions and also with its prerequisites.

ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.

4.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

4.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

4.3

When you understand wrong view as wrong view and right view as right view, that’s your right view.

Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.

5.1

And what is wrong view?

Katamā ca, bhikkhave, micchādiṭṭhi?

5.2

‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’

‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—

5.3

This is wrong view.

ayaṁ, bhikkhave, micchādiṭṭhi.

6.1

And what is right view?

Katamā ca, bhikkhave, sammādiṭṭhi?

6.2

Right view is twofold, I say.

Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—

6.3

There is right view that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;

6.4

And there is right view that is noble, undefiled, transcendent, a factor of the path.

atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

7.1

And what is right view that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment?

Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?

7.2

‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’

‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—

7.3

This is right view that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment.

ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

8.1

And what is right view that is noble, undefiled, transcendent, a factor of the path?

Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?

8.2

It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of dhamma, and right view as a factor of the path—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—

8.3

This is called right view that is noble, undefiled, transcendent, a factor of the path.

ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

9.1

They make an effort to give up wrong view and embrace right view: that’s their right effort.

So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.

9.2

Mindfully they give up wrong view and take up right view: that’s their right mindfulness.

So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati.

9.3

So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness.

Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

10.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

10.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

10.3

When you understand wrong thought as wrong thought and right thought as right thought, that’s your right view.

Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.

11.1

And what is wrong thought?

Katamo ca, bhikkhave, micchāsaṅkappo?

11.2

Thoughts of sensuality, of malice, and of cruelty.

Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—

11.3

This is wrong thought.

ayaṁ, bhikkhave, micchāsaṅkappo.

12.1

And what is right thought?

Katamo ca, bhikkhave, sammāsaṅkappo?

12.2

Right thought is twofold, I say.

Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—

12.3

There is right thought that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;

12.4

And there is right thought that is noble, undefiled, transcendent, a factor of the path.

atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

13.1

And what is right thought that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment?

Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?

13.2

Thoughts of renunciation, good will, and harmlessness.

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo:

13.3

This is right thought that is accompanied by cravings.

‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.

14.1

And what is right thought that is noble, undefiled, transcendent, a factor of the path?

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?

14.2

It’s the thinking—the placing of the mind, thought, applying, application, implanting of the mind, verbal processes—in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—

14.3

This is right thought that is noble.

ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

15.1

They make an effort to give up wrong thought and embrace right thought: that’s their right effort.

So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.

15.2

Mindfully they give up wrong thought and take up right thought: that’s their right mindfulness.

So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati.

15.3

So these three things keep running and circling around right thought, namely: right view, right effort, and right mindfulness.

Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

16.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

16.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

16.3

When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view.

Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi.

17.1

And what is wrong speech?

Katamā ca, bhikkhave, micchāvācā?

17.2

Speech that’s false, divisive, harsh, or nonsensical.

Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—

17.3

This is wrong speech.

ayaṁ, bhikkhave, micchāvācā.

18.1

And what is right speech?

Katamā ca, bhikkhave, sammāvācā?

18.2

Right speech is twofold, I say.

Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—

18.3

There is right speech that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;

18.4

And there is right speech that is noble, undefiled, transcendent, a factor of the path.

atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

19.1

And what is right speech that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment?

Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?

19.2

The refraining from lying, divisive speech, harsh speech, and talking nonsense.

Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—

19.3

This is right speech that is accompanied by cravings.

ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.

20.1

And what is right speech that is noble, undefiled, transcendent, a factor of the path?

Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?

20.2

It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—

20.3

This is right speech that is noble.

ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

21.1

They make an effort to give up wrong speech and embrace right speech: that’s their right effort.

So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo.

21.2

Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness.

So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati.

21.3

So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness.

Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

22.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

22.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

22.3

When you understand wrong action as wrong action and right action as right action, that’s your right view.

Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi.

23.1

And what is wrong action?

Katamo ca, bhikkhave, micchākammanto?

23.2

Killing living creatures, stealing, and sexual misconduct.

Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—

23.3

This is wrong action.

ayaṁ, bhikkhave, micchākammanto.

24.1

And what is right action?

Katamo ca, bhikkhave, sammākammanto?

24.2

Right action is twofold, I say.

Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—

24.3

There is right action that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;

24.4

And there is right action that is noble, undefiled, transcendent, a factor of the path.

atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

25.1

And what is right action that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment?

Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?

25.2

Refraining from killing living creatures, stealing, and sexual misconduct.

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—

25.3

This is right action that is accompanied by cravings.

ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.

26.1

And what is right action that is noble, undefiled, transcendent, a factor of the path?

Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?

26.2

It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—

26.3

This is right action that is noble.

ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

27.1

They make an effort to give up wrong action and embrace right action: that’s their right effort.

So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo.

27.2

Mindfully they give up wrong action and take up right action: that’s their right mindfulness.

So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati.

27.3

So these three things keep running and circling around right action, namely: right view, right effort, and right mindfulness.

Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

28.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

28.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

28.3

When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.

Micchāājīvaṁ ‘micchāājīvo’ti pajānāti, sammāājīvaṁ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi.

29.1

And what is wrong livelihood?

Katamo ca, bhikkhave, micchāājīvo?

29.2

Deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions.

Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—

29.3

This is wrong livelihood.

ayaṁ, bhikkhave, micchāājīvo.

30.1

And what is right livelihood?

Katamo ca, bhikkhave, sammāājīvo?

30.2

Right livelihood is twofold, I say.

Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—

30.3

There is right livelihood that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment.

atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;

30.4

And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.

atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.

31.1

And what is right livelihood that is accompanied by cravings, has the attributes of good deeds, and ripens in attachment?

Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?

31.2

It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—

31.3

This is right livelihood that is accompanied by cravings.

ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.

32.1

And what is right livelihood that is noble, undefiled, transcendent, a factor of the path?

Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?

32.2

It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one of noble mind and undefiled mind, who possesses the noble path and develops the noble path.

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—

32.3

This is right livelihood that is noble.

ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.

33.1

They make an effort to give up wrong livelihood and embrace right livelihood: that’s their right effort.

So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.

33.2

Mindfully they give up wrong livelihood and take up right livelihood: that’s their right mindfulness.

So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati.

33.3

So these three things keep running and circling around right livelihood, namely: right view, right effort, and right mindfulness.

Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

34.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

34.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

34.3

Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right samādhi. Right samādhi gives rise to right knowledge. Right knowledge gives rise to right freedom.

Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.

34.4

So the trainee has eight factors, while the perfected one has ten factors.

Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.

34.5

And here too, the eradication of many bad, unskillful qualities is fully developed due to right knowledge.

Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.

35.1

In this context, right view comes first.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

35.2

And how does right view come first?

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

35.3

For one of right view, wrong view is worn away.

Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.

35.4

And the many bad, unskillful qualities that arise because of wrong view are worn away.

Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.

35.5

And because of right view, many skillful qualities are fully developed.

Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

35.6

For one of right thought, wrong thought is worn away. …

Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe…

35.7

For one of right speech, wrong speech is worn away. …

sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …

35.8

For one of right action, wrong action is worn away. …

sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …

35.9

For one of right livelihood, wrong livelihood is worn away. …

sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …

35.10

For one of right effort, wrong effort is worn away. …

sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …

35.11

For one of right mindfulness, wrong mindfulness is worn away. …

sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …

35.12

For one of right samādhi, wrong samādhi is worn away. …

sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …

35.13

For one of right knowledge, wrong knowledge is worn away. …

sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti …

35.14

For one of right freedom, wrong freedom is worn away.

sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti.

35.15

And the many bad, unskillful qualities that arise because of wrong freedom are worn away.

Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.

35.16

And because of right freedom, many skillful qualities are fully developed.

Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

36.1

So there are twenty on the side of the skillful, and twenty on the side of the unskillful.

Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—

36.2

This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.

mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.

37.1

If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuke and criticism on ten legitimate grounds in the present life.

Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—

37.2

If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view.

sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;

37.3

If they criticize right thought …

sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;

37.4

right speech …

sammāvācañce bhavaṁ garahati …pe…

37.5

right action …

sammākammantañce bhavaṁ garahati …

37.6

right livelihood …

sammāājīvañce bhavaṁ garahati …

37.7

right effort …

sammāvāyāmañce bhavaṁ garahati …

37.8

right mindfulness …

sammāsatiñce bhavaṁ garahati …

37.9

right samādhi …

sammāsamādhiñce bhavaṁ garahati …

37.10

right knowledge …

sammāñāṇañce bhavaṁ garahati …

37.11

right freedom, they praise and honor the ascetics and brahmins who have wrong freedom.

sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā.

37.12

If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuke and criticism on these ten legitimate grounds in the present life.

Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.

38.1

Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected.

Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.

38.2

Why is that?

Taṁ kissa hetu?

38.3

For fear of blame, attack, and condemnation.”

Nindābyārosaupārambhabhayā”ti.

38.4

That is what the Buddha said.

Idamavoca bhagavā.

38.5

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

38.6

Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.