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Majjhima Nikāya 9 Sammādiṭṭhisutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Right View Discourse

Thus have I heard: At one time, the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

There, the venerable Sāriputta addressed the disciples: Friends, disciples.

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

Friend, those disciples responded to the venerable Sāriputta.

Āyasmā sāriputto etadavoca: “‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.

The venerable Sāriputta said: Right view, right view, it is said, friends.

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

To what extent, friends, is a noble disciple endowed with right view, his view straight, equipped with unwavering confidence in the Dhamma, having arrived at this true Dhamma?

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

Even from afar, friend, we would come to learn the meaning of this statement in the presence of the venerable Sāriputta.

Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho.

It would be good if the venerable Sāriputta himself would clarify the meaning of this statement.

Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

Having heard it from the venerable Sāriputta, the disciples will remember it.

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

Then, friends, listen and pay close attention, I will speak, he said.

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

Yes, friend, those disciples responded to the venerable Sāriputta.

Āyasmā sāriputto etadavoca: “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.

The venerable Sāriputta said: When, friends, a noble disciple knows the unwholesome and its root, the wholesome and its root: by this much, friends, a noble disciple is endowed with right view, his view straight, equipped with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome?

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. Katamañcāvuso, akusalamūlaṁ? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ— idaṁ vuccatāvuso, akusalamūlaṁ.

Killing living beings, friends, is unwholesome; taking what is not given, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, ill will, wrong view: this is called the unwholesome. And what, friends, is the root of the unwholesome? Greed is a root of the unwholesome, hatred is a root of the unwholesome, delusion is a root of the unwholesome: this is called the root of the unwholesome.

Katamañcāvuso, kusalaṁ?

And what, friends, is the wholesome?

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.

Abstaining from killing living beings, 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-greed, non-ill will, right view: this is called the wholesome.

Katamañcāvuso, kusalamūlaṁ?

And what, friends, is the root of the wholesome?

Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ— idaṁ vuccatāvuso, kusalamūlaṁ.

Non-greed is a root of the wholesome, non-hatred is a root of the wholesome, non-delusion is a root of the wholesome: this 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 knows the unwholesome and its root, the wholesome and its root, he entirely abandons the underlying tendency to greed, dispels the underlying tendency to aversion, overcomes the underlying tendency to the view and conceit I am, and by abandoning ignorance and arousing true knowing, he here and now makes an end of suffering: by this much, friends, a noble disciple is endowed with right view, his view straight, equipped with unwavering 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 disciples, rejoicing and approving of the venerable Sāriputtas words, asked him a further question:

Is there, friend, another method by which a noble disciple is endowed with right view, his view straight, equipped with unwavering confidence in the Dhamma, having arrived at this true Dhamma?

“Siyā, āvuso.

There is, friends.

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.

When, friends, a noble disciple knows nutriment and its origin, the cessation of nutriment, and the path leading to the cessation of nutriment: by this much, friends, a noble disciple is endowed with right view, his view straight, equipped with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friends, is nutriment, what is its origin, what is its cessation, and what is the path leading to its cessation?

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

There are these four nutriments for the maintenance of beings that have come to be and for the support of those seeking to be.

Katame cattāro?

What four?

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

Physical food as coarse or fine, second is contact, third is mental volition, fourth is consciousness.

Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

The origin of nutriment is craving, the cessation of nutriment is the cessation of craving, and the path leading to the cessation of nutriment is just this Noble Eightfold Path, that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

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 knows nutriment, its origin, its cessation, and the path leading to its cessation, he entirely abandons the underlying tendency to greed, dispels the underlying tendency to aversion, overcomes the underlying tendency to the view and conceit I am, and by abandoning ignorance and arousing true knowing, he here and now makes an end of suffering: by this much, friends, a noble disciple is endowed with right view, his view straight, equipped with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

The noble disciple has come, having arrived at this true Dhamma, they said. Good, friends, those disciples rejoiced and were pleased with what Venerable Sariputta had said, and then they asked him further: Could there be another way, friend, for a noble disciple to be of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma?

“Siyā, āvuso.

Yes, friend.

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.

When, friend, a noble disciple knows suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering: by this very fact, friend, a noble disciple is of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friend, is suffering, what is the origin of suffering, what is the cessation of suffering, and what is the path leading to the cessation of suffering?

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

Birth is suffering, aging is suffering, death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; association with the disliked is suffering, separation from the loved is suffering, not getting what one wants is suffering; in brief, the five aggregates subject to clinging are suffering. This, friend, is called suffering.

Katamo cāvuso, dukkhasamudayo?

And what, friend, is the origin of suffering?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ— kāmataṇhā bhavataṇhā vibhavataṇhā— ayaṁ vuccatāvuso, dukkhasamudayo.

It is craving, which leads to rebirth, accompanied by delight and greed, finding delight here and there; namely, craving for sensual pleasures, craving for existence, craving for non-existence.

This, friend, is called the origin of suffering.

Katamo cāvuso, dukkhanirodho?

And what, friend, is the cessation of suffering?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo— ayaṁ vuccatāvuso, dukkhanirodho.

It is the remainderless fading and cessation of that same craving, the giving up and relinquishing of it, freedom from it, non-reliance on it.

This, friend, is called the cessation of suffering.

Katamā cāvuso, dukkhanirodhagāminī paṭipadā?

And what, friend, is the path leading to the cessation of suffering?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ— sammādiṭṭhi …pe…

It is this Noble Eightfold Path; that is, right view … right concentration.

sammāsamādhi— ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

This, friend, is called the path leading to the cessation 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, friend, a noble disciple knows suffering, the origin of suffering, the cessation of suffering, and the path leading to the cessation of suffering in this way, he abandons the underlying tendency to greed, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit I am, and by abandoning ignorance and arousing true knowing, he here and now makes an end of suffering: by this very fact, friend, a noble disciple is of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma, they said.

Good, friends, those disciples rejoiced and were pleased with what Venerable Sariputta had said, and then they asked him further: Could there be another way, friend, for a noble disciple to be of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma?

“Siyā, āvuso.

Yes, friend.

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.

When, friend, a noble disciple knows aging and death, the origin of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death: by this very fact, friend, a noble disciple is of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friend, is aging and death, what is the origin of aging and death, what is the cessation of aging and death, and what is the path leading to the cessation of aging and death?

Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko— ayaṁ vuccatāvuso, jarā.

Aging is the aging of various beings in their various orders of beings, their growing old, decay, breaking up of the faculties, wearing out, decline, fading away, and the waning of vitality. This, friend, is called aging.

Katamañcāvuso, maraṇaṁ?

And what, friend, is death?

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

The passing away, dissolution, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying down of the body, cutting off of the life faculty of the various beings in their various orders of beings: this, friend, is called death.

Iti ayañca jarā idañca maraṇaṁ— idaṁ vuccatāvuso, jarāmaraṇaṁ.

Thus, this is aging and this is death. This, friend, is called aging and death.

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

With the arising of birth, there is the arising of aging and death. With the cessation of birth, there is the cessation of aging and death. The very Noble Eightfold Path is the path leading to the cessation of aging and death, that is, right view …

sammāsamādhi.

right concentration.

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. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

When, friend, a noble disciple knows aging and death, the origin of aging and death, the cessation of aging and death, and the path leading to the cessation of aging and death in this way, he abandons the underlying tendency to greed … and makes an end of suffering: by this very fact, friend, a noble disciple is of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma, they said. Good, friends, those disciples rejoiced and were pleased with what Venerable Sariputta had said, and then they asked him further:

Could there be another way, friend, for a noble disciple to be of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma?

“siyā, āvuso.

Yes, friend.

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.

When, friend, a noble disciple knows birth, the origin of birth, the cessation of birth, and the path leading to the cessation of birth: by this very fact, friend, a noble disciple is of right view, with straightened view, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

What, friend, is birth?

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

The arising of birth, what is the cessation of birth, what is the path leading to the cessation of birth?

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

The birth, rebirth, descent, coming-to-be, and appearance of aggregates, and the acquisition of the sense bases of the various beings in their various orders of beings: this, friends, is called birth.

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

With the arising of becoming, there is the arising of birth; with the cessation of becoming, there is the cessation of birth.

The very noble eightfold path is the path leading to the cessation of birth, that is: right view … up to …

sammāsamādhi.

right concentration.

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

When, friends, a noble disciple knows birth, knows the arising of birth, knows the cessation of birth, knows the path leading to the cessation of birth, he entirely abandons the underlying tendency to greed …

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

and makes an end of suffering: by this, friends, a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Good, friends, they asked: Is it possible, friends …?

“siyā, āvuso.

It is, friends.

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.

When, friends, a noble disciple knows becoming, knows the arising of becoming, knows the cessation of becoming, knows the path leading to the cessation of becoming: by this, friends, a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.

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

What, friends, is becoming, what is the arising of becoming, what is the cessation of becoming, what is the path leading to the cessation of becoming?

Tayome, āvuso, bhavā— kāmabhavo, rūpabhavo, arūpabhavo.

There are these three kinds of becoming, friends: sensual becoming, form becoming, formless becoming.

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

With the arising of clinging, there is the arising of becoming; with the cessation of clinging, there is the cessation of becoming. The very noble eightfold path is the path leading to the cessation of becoming, that is: right view … up to …

sammāsamādhi.

right concentration.

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

When, friends, a noble disciple knows clinging, knows the arising of clinging, knows the cessation of clinging, knows the path leading to the cessation of clinging, he entirely abandons the underlying tendency to greed …

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

and makes an end of suffering: by this, friends, a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Good, friends, they asked: Is it possible, friends…?

“siyā, āvuso.

It is, friends.

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.

When, friends, a noble disciple knows craving, knows the arising of craving, knows the cessation of craving, knows the path leading to the cessation of craving: by this, friends, a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.

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

What, friends, is craving, what is the arising of craving, what is the cessation of craving, what is the path leading to the cessation of craving?

Cattārimāni, āvuso, upādānāni— kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

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.

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

With the arising of feeling, there is the arising of craving; with the cessation of feeling, there is the cessation of craving. The very noble eightfold path is the path leading to the cessation of craving, that is: right view … up to …

sammāsamādhi.

right concentration.

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

When, friends, a noble disciple knows craving, knows the arising of craving, knows the cessation of craving, knows the path leading to the cessation of craving, he entirely abandons the underlying tendency to greed …

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

and makes an end of suffering: by this, friends, a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.

“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

Good, friends, they asked: Is it possible, friends…?

“siyā, āvuso.

It is, friends.

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.

When, friends, a noble disciple knows feeling … One knows the arising of feeling, the cessation of feeling, and the path leading to the cessation of feeling:

By this much, a noble disciple is of right view, his view is straight, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

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.

But what, friend, is feeling, what is the arising of feeling, what is the cessation of feeling, what is the path leading to the cessation 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.

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

The arising of feeling is dependent on contact, the cessation of feeling is dependent on the cessation of contact, and just this Noble Eightfold Path is the path leading to the cessation of feeling, that is: right view …

dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe…

etc. … right concentration.

When, friend, a noble disciple knows feeling, knows the arising of feeling, knows the cessation of feeling, knows the path leading to the cessation of feeling, he entirely abandons the underlying tendency to greed …

“siyā, āvuso.

etc. …

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?

and makes an end of suffering:

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…

There are these six classes of contact: Eye contact, ear contact, nose contact, tongue contact, body contact, mind contact. The arising of contact is dependent on the six sense bases, the cessation of contact is dependent on the cessation of the six sense bases, and just this Noble Eightfold Path is the path leading to the cessation of contact, that is: right view … etc. …

sammāsamādhi.

right concentration.

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

When, friend, a noble disciple knows contact, knows the arising of contact, knows the cessation of contact, knows the path leading to the cessation of contact, he entirely abandons the underlying tendency to greed …

etc. …

apucchuṁ— siyā panāvuso …pe…

and makes an end of suffering:

“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?

By this much, a noble disciple is of right view, his view is straight, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma. Good, friend, they asked: But what, friend, are the six sense bases, what is the arising of the six sense bases, what is the cessation of the six sense bases, what is the path leading to the cessation of the six sense bases? There are these six sense bases: The eye base, the ear base, the nose base, the tongue base, the body base, the mind base.

Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

The arising of the six sense bases is dependent on name-and-form, the cessation of the six sense bases is dependent on the cessation of name-and-form, and just this Noble Eightfold Path is the path leading to the cessation of the six sense bases, that is: right view … etc. …

sammāsamādhi.

right concentration.

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

When, friend, a noble disciple knows the six sense bases, knows the arising of the six sense bases, knows the cessation of the six sense bases, knows the path leading to the cessation of the six sense bases, he entirely abandons the underlying tendency to greed …

etc. … and makes an end of suffering: By this much, friend, a noble disciple is of right view, his view is straight, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

“siyā, āvuso.

Good, friend, they asked:

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.

But what, friend, is name-and-form, what is the arising of name-and-form, what is the cessation of name-and-form, what is the path leading to the cessation of name-and-form? Feeling, perception, intention, contact, attention:

This is called, friend, name;

Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe… sammāsamādhi.

The four great elements and the form derived from the four great elements:

This is called, friend, form. Thus, this name and this form:

This is called, friend, name-and-form.

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

The arising of name-and-form is dependent on consciousness, the cessation of name-and-form is dependent on the cessation of consciousness, and just this Noble Eightfold Path is the path leading to the cessation of name-and-form, that is: right view …

etc. … right concentration.

When, friend, a noble disciple knows name-and-form, knows the arising of name-and-form, knows the cessation of name-and-form, knows the path leading to the cessation of name-and-form, he entirely abandons the underlying tendency to greed …

“siyā, āvuso.

etc. …

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.

and makes an end of suffering: By this much, friend, a noble disciple is of right view, his view is straight, endowed with unwavering confidence in the Dhamma, having arrived at this true Dhamma.

Iti idañca nāmaṁ idañca rūpaṁ— idaṁ vuccatāvuso, nāmarūpaṁ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ— sammādiṭṭhi …pe…

The arising of formlessness, with the cessation of consciousness, there is the cessation of name and form. This very Noble Eightfold Path is the way leading to the cessation of name and form, namely: right view … up to …

sammāsamādhi.

right concentration.

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

When, friend, a noble disciple thus knows name and form, knows the arising of name and form, knows the cessation of name and form, knows the way leading to the cessation of name and form, he entirely abandons the underlying tendency to greed …

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

and makes an end of suffering: By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma.

“Sādhāvuso”ti kho …pe…

Good, friend, they asked:

apucchuṁ— siyā panāvuso …pe…

Could it be, friend …?

“siyā, āvuso.

It could, friend.

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.

When, friend, a noble disciple knows consciousness, knows the arising of consciousness, knows the cessation of consciousness, knows the way leading to the cessation of consciousness: By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friend, is consciousness, what is the arising of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness?

Chayime, āvuso, viññāṇakāyā— cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.

There are these six classes of consciousness, friend:

eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness.

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

With the arising of formations, there is the arising of consciousness; with the cessation of formations, there is the cessation of consciousness. This very Noble Eightfold Path is the way leading to the cessation of consciousness, namely: right view … up to …

sammāsamādhi.

right concentration.

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

When, friend, a noble disciple thus knows consciousness, knows the arising of consciousness, knows the cessation of consciousness, knows the way leading to the cessation of consciousness, he entirely abandons the underlying tendency to greed …

and makes an end of suffering:

By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma.

apucchuṁ— siyā panāvuso …pe…

Good, friend, they asked: Could it be, friend …?

“siyā, āvuso.

It could, friend.

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.

When, friend, a noble disciple knows formations, knows the arising of formations, knows the cessation of formations, knows the way leading to the cessation of formations:

By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friend, are formations, what is the arising of formations, what is the cessation of formations, what is the way leading to the cessation of formations?

Tayome, āvuso, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

There are these three formations, friend:

bodily formation, verbal formation, mental formation.

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

With the arising of ignorance, there is the arising of formations; with the cessation of ignorance, there is the cessation of formations. This very Noble Eightfold Path is the way leading to the cessation of formations, namely: right view … up to …

sammāsamādhi.

right concentration.

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, friend, a noble disciple thus knows formations, knows the arising of formations, knows the cessation of formations, knows the way leading to the cessation of formations, he entirely abandons the underlying tendency to greed, overcomes the underlying tendency to aversion, eradicates the underlying tendency to the view of a self, abandons ignorance and arouses true knowing, and in this very life makes an end of suffering:

By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma.

“Sādhāvuso”ti kho …pe…

Good, friend, they asked:

apucchuṁ— siyā panāvuso …pe…

Could it be, friend …?

“siyā, āvuso.

It could, friend.

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.

When, friend, a noble disciple knows ignorance, knows the arising of ignorance, knows the cessation of ignorance, knows the way leading to the cessation of ignorance:

By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma.

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

What, friend, is ignorance, what is the arising of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance?

Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ— ayaṁ vuccatāvuso, avijjā.

That, friend, which is ignorance of suffering, ignorance of the origin of suffering, ignorance of the cessation of suffering, ignorance of the way leading to the cessation of suffering: This is called, friend, ignorance.

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

With the arising of taints, there is the arising of ignorance; with the cessation of taints, there is the cessation of ignorance.

This very Noble Eightfold Path is the way leading to the cessation of ignorance, namely: right view … up to …

sammāsamādhi.

right concentration.

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, friend, a noble disciple thus knows ignorance, knows the arising of ignorance, knows the cessation of ignorance, knows the way leading to the cessation of ignorance, he entirely abandons the underlying tendency to greed, overcomes the underlying tendency to aversion, eradicates the underlying tendency to the view of a self, abandons ignorance and arouses true knowing, and in this very life makes an end of suffering:

By this much, friend, a noble disciple is of right view, his view is straight, endowed with perfect confidence in the Dhamma, having arrived at this true Dhamma. Endowed with faith, he has come to this true Dhamma, it said.

Good, friend, those disciples, having delighted and rejoiced in what Venerable Sāriputta had said, asked him a further question: Could there be another way, friend, in which a noble disciple is of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma?

“Siyā, āvuso.

There could be, friend.

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.

When, friend, a noble disciple knows the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints: by this very fact, friend, a noble disciple is of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.

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

But what, friend, are the taints, what is the origin of the taints, what is the cessation of the taints, and what is the way leading to the cessation of the taints?

Tayome, āvuso, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.

There are these three taints, friend: the taint of sense satisfaction, the taint of being, and the taint of ignorance.

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

With the arising of ignorance, there is the arising of taints; with the cessation of ignorance, there is the cessation of taints.

The noble eightfold path is the way leading to the cessation of the taints, that is: right view...

sammāsamādhi.

right concentration.

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, friend, a noble disciple knows the taints in this way, knows the origin of the taints in this way, knows the cessation of the taints in this way, knows the way leading to the cessation of the taints in this way, he entirely abandons the underlying tendency to greed, eliminates the underlying tendency to aversion, eradicates the underlying tendency to the view and conceit I am, and having abandoned ignorance and aroused true knowing, he here and now makes an end of suffering: by this very fact, friend, a noble disciple is of right view, whose view is straight, who has perfect confidence in the Dhamma, and has arrived at this true Dhamma.

Idamavocāyasmā sāriputto.

This was said by Venerable Sāriputta.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.

The disciples were satisfied and delighted in Venerable Sāriputta's words.

Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.

The Discourse on Right View is finished.