MN9: Sammādiṭṭhi Sutta — Right View
- © Translated from the Pali by Bhante Sujato. (More copyright information)
mn9:1.1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There Sāriputta addressed the mendicants:The Chinese and Sanskrit parallels depict this discourse as a conversation between Sāriputta and Mahākoṭṭhita, a context that appears to have been lost in the Pali. The sutta proceeds by starting with a simple analysis of right view, gradually stepping into deeper waters. Much of the discourse is framed in terms of dependent origination, but it focuses on the dependently originated phenomena, rather than the process of causality (see SN12.20 for this distinction). “Reverends, mendicants!”
mn9:1.5“Reverend,” they replied. Sāriputta said this:
mn9:2.1“Reverends, they speak of this thing called ‘right view’. 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?”In other words, a stream-enterer. In MN141:5.6, Sāriputta is said to teach students as far as as stream-entry, while his friend Moggallāna leads them to arahantship.
mn9:2.3“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. May Venerable Sāriputta himself please clarify the meaning of this. The mendicants will listen and remember it.”
mn9:2.6“Well then, reverends, listen and apply your mind well, I will speak.”
mn9:2.7“Yes, reverend,” they replied. Sāriputta said this:
mn9:3.1“A noble disciple understands the unskillful and its root, and the skillful and its root.That is, the deed and the motivating force behind the deed. 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.Sāriputta had a deliberate, systematic, and unhurried approach to teaching. First he introduces a fundamental question, in this case stream-entry. Then he gives a simple and practical answer. Then he goes on to draw out implications both broad and deep.
mn9:4.1But what is the unskillful and what is its root? And what is the skillful and what is its root? Killing living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; and covetousness, ill will, and wrong view.Note that covetousness, ill will, and wrong view are strong forms of greed, hate, and delusion respectively. This is called the unskillful.
mn9:5.1And what is the root of the unskillful? Greed, hate, and delusion. This is called the root of the unskillful.
mn9:6.1And what is the skillful? Avoiding killing living creatures, stealing, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.These are the “ten ways of doing skillful deeds” (dasakusalakammapathā). There is a detailed explanation at MN41:7.1. This is called the skillful.
mn9:7.1And what is the root of the skillful? Contentment, love, and understanding. This is called the root of the skillful.
mn9:8.1A 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.This passage, which is repeated throughout the sutta, indicates the arahant. The phrasing is problematic, as it suggests that one has right view (stream-entry) only after fully relinquishing all defilements (arahantship). The commentary records a discussion of this problem, but in fact it is probably due to a textual corruption in the Pali text, as the parallels at MA 29 and SA 344 lack this passage. This shows how difficulties in the Pali text can sometimes lead to fruitless discussions in the absence of the broader context offered by parallels. 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.”
mn9:9.1Saying “Good, sir,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: “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?”By giving a brief and simple answer to a profound question, Sāriputta leaves room for the audience to request further explanation. This teaching method ensures audience engagement and conveys information in digestible doses.
mn9:10.1“There might, reverends. A noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.Sāriputta introduces the framework of the four noble truths, but structured in terms of “fuel” rather than suffering.
“Fuel” (or “food” or “nutriment”, āhāra) refers to both the thing that acts as a condition, fuel, or support, as well as the internal grasping and attachment to that thing. Its use as a philosophical term appears to be an innovation by the Buddha, replacing the anna so dear to Vedic seers. 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.
mn9:11.1But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation? These four fuels maintain sentient beings that have been born and help those about to be born.Also at MN38:15.1, SN12.11, SN12.12, SN12.63, SN12.64; cp Snp1.8.
“About to be born” is sambhavesī, which I follow Norman and Bodhi in reading as a future active participle, although the commentary takes it in the sense “seeking” to be born. Compare such Sanskrit constructions as Rig Veda 1.66.8, yamo ha jāto yamo janitvaṁ (“the twin that is born and the twin about to be born”) and Śatapatha Brāhmaṇa 2.3.1.24, bhūtaṁ caiva bhaviṣyacca jātaṁ ca janiṣyamāṇaṁ (“has become and will be, born and to be born”).
The phrase is one of several in the suttas that appears to indicate an intermediate state between one life and the next, despite the fact that this view is formally rejected by the Theravada Abhidhamma (Kv 8.2). What four? Edible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.Coarse edible food sustains the bodies of beings in the human and animal realms, while fine edible food sustains the gods and ancestors, a belief intertwined with the Vedic notion that the gods partake of the food offered in sacrifice (eg. Rig Veda 1.187).
“Contact” (phassa) is the interaction between the inner and outer worlds, allowing us to situate ourselves in a sensory world full of fears and joys, stimulating feeling and hence the craving for more.
“Volition” (manosañcetanā) allows us to act in the world revealed by the senses and secure further “fuel”.
“Consciousness” (viññāṇa) is aware of all this, experiencing suffering, and giving rise to a new “name and form” in a future life in a fruitless search to find a world free of pain. Thus the four “fuels” can be considered as a distinctive perspective on dependent origination, which is expanded further in the subsequent items. 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:The word āhāra (“fuel”, “food”, “nutriment”) means literally “intake”, and is etymologically parallel to upādāna, “grasping”, “uptake”. Both terms have dual senses, on the one hand denoting fuel or sustenance, and on the other grasping and attachment. That is why here (as at MN38:16.1), āhāra is created by craving, just like upādāna in the standard sequence (MN38:17.8). right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
mn9:12.1A 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. 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.”
mn9:13.1Saying “Good, sir,” those mendicants … asked another question: “But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”
mn9:14.1“There might, reverends. A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.Here Sāriputta gives the classic statement on the four noble truths in terms of suffering (dukkha). When they’ve done this, they’re defined as a noble disciple who … has come to the true teaching.
But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation? 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.The definitions of the four noble truths are direct quotes from the Buddha’s first sermon, the Dhammacakkappavattanasutta (SN56.11). They are notably emphasized by Sāriputta, who delves even further into them (MN28:3.2, MN141), as he does later in this sutta also. This is called suffering.
And what is the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure wherever it lands. That is,This definition clarifies two common misunderstandings. First, not all desire causes suffering, for some kinds of desire lead out of suffering (SN51.15). Second, rebirth is not a tangential part of the Buddha’s teachings, uncritically inherited from cultural suppositions; it is baked into the fundamental meaning of the four noble truths.
The idiom tatratatra (literally “there, there”) is not selective (“here and there”) but distributive (“everywhere”). By taking pleasure in sense experience, the mind binds itself to the need for continued stimulation in future lives. The distancing sense “there” is important, for craving does not merely satisfy itself with what it currently experiences, but must always seek out renewed gratification. For an Upaniṣadic precursor, see the note to the same idiom at MN2:8.8. craving for sensual pleasures, craving for continued existence, and craving to end existence.Craving is a primal desire or hunger, often unconscious.
“Craving for sensual pleasures” (kāmataṇhā): the desire to experience pleasure through any of the five senses.
“Craving for continued existence” (bhavataṇhā): the desire to continue living in some form after death.
“Craving to end existence” (vibhavataṇhā): the desire to annihilate the self. This is called the origin of suffering.
And what is the cessation of suffering? 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 clinging to it.These terms are used widely in different senses, but here they are all synonyms of “extinction” (nibbāna).
Note especially the appearance of cāga (“giving”) here. Giving is regarded as the most basic foundation of moral practice, yet even in its simplest form it partakes of the same nature as Nibbana. This is called the cessation of suffering.
And what is the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view … right immersion. This is called the practice that leads to the cessation of suffering.
mn9:19.1A 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. 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.”
mn9:20.1Saying “Good, sir,” those mendicants … asked another question: “But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”
mn9:21.1“There might, reverends. A noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …This is a nice example of Sāriputta’s analytical genius. He picks up “old age and death” from the explanation of “suffering” and treats it within the framework of the four noble truths. This creates continuity with the previous sections, as well as situating it within the Buddha’s teachings as a whole, since all footprints fit in an elephant’s footprint (MN28:2.1). Further, he deepens understanding by applying the four noble truths recursively, bringing small details into close focus. Meanwhile, this item, following on from “suffering”, leads into the familiar sequence of items from dependent origination. Thus he simultaneously broadens the scope by linking the four noble truths with dependent origination. But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation? 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.Jarā is neither the process of getting old (“ageing”), nor a psychological metaphor, but the physical state of being old (“old age”). The same applies to the definitions of “death” and “rebirth”. This is called old age. And what is death?Text lacks the expected question “what is old age?” on the previous section. 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. This is called death. Such is old age, and such is death. This is called old age and death. 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 …”Jāti refers to ongoing transmigration into new lives, “rebirth”. The only way to escape old age and death is to not be reborn.
mn9:24.1“Might there be another way to describe a noble disciple?”
mn9:25.1“There might, reverends. A noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation … But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation? 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. This is called rebirth. 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 …”
mn9:28.1“Might there be another way to describe a noble disciple?”
mn9:29.1“There might, reverends. A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.Bhava means “being, existence, life” in the sense of “past and future lives”. The concept of bhava includes both active and resultant dimensions of life. Consider it by analogy with, say, visiting a park. First there is the spark of an idea, a vague impression of a “park” in the mind, which solidifies into an intention. Acting on it, one goes to the park, where it becomes ones’ reality, the “world” one inhabits. Likewise, by creating ideas and volitions in the mind, one is aligning or tuning into the corresponding realm of existence, priming the mind to project itself into that state and make it a reality when one is reborn there. But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation? There are these three states of continued existence.The idea of three “worlds” (loka) or “states of existence” (bhava), variously defined, is shared between Buddhism, Hinduism, and Jainism. It originally referred to the earth (bhū, pṛthivi), the midspace (antarikṣa), and the heavens or sky (diva, svarga), the respective abodes of humanity, the ancestors, and the gods. In the mythology underlying the Vedas they were formed by Indra’s heroic deeds: empowered by soma, he first slew the dragon Vṛtra who bound the world in a mass of darkness, then he separated earth from sky, leaving the midspace between (Rig Veda 2.15), thus creating the visible or intelligible world. Existence in the sensual realm, the realm of luminous form, and the formless realm.The “sensual realm” encompasses all realms, including the human, from the lowest hell to the highest of the sensual heavens, the gods who control what is imagined by others.
“Luminous form” (rūpa) refers to the Brahmā realms attained through the luminous mind of jhāna.
The “formless” realms are attained through the formless meditations. 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 …”
mn9:32.1“Might there be another way to describe a noble disciple?”
mn9:33.1“There might, reverends. A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …“Grasping” (upādāna) has the active sense of “taking up” a new life, not just “clinging” to what one has. As noted above, it has a dual sense, because, like āhāra, it also means the “fuel” that sustains the fire of existence (SN3.1, SN12.52). But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self.Grasping begins with the primal desire of the senses, but the three other graspings are rather intellectual and sophisticated. Only a grown human being with a developed linguistic ability is able to formulate a view to become attached to, and likewise with attachment to religious observances and vows, and to theories of a self. Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”
mn9:36.1“Might there be another way to describe a noble disciple?”
mn9:37.1“There might, reverends. A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation … But what is craving? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas.We have met the three kinds of craving above, while here craving is analyzed in terms of the six senses, which relates it to the items to come.
Dhammataṇhā is idiomatically translated as “craving for ideas”, although its scope is broader than just discursive thinking. It refers to any kind of craving for mental phenomena, which includes, for example, craving for the mental pleasure of deep meditation. Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”
mn9:40.1“Might there be another way to describe a noble disciple?”
mn9:41.1“There might, reverends. A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …“Feeling” is vedanā, from the root vid (“to experience”) and having the applied meaning of “hedonic tone”, whether pleasant, painful, or neutral. But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”
mn9:44.1“Might there be another way to describe a noble disciple?”
mn9:45.1“There might, reverends. A noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …“Contact” is phassa, otherwise “touch”, or “impingement”. It occurs when sense stimulus meets sense organ in experience. But what is contact? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of contact. Contact through the eye, ear, nose, tongue, body, and mind.Contact through the physical senses occurs by way of impingement or physical resistance, the impact of a stimulating energy with the sense organ. Mental contact occurs by way of designation or conceptualization. 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 …”
mn9:48.1“Might there be another way to describe a noble disciple?”
mn9:49.1“There might, reverends. A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …“Field” is āyatana, literally a “stretching out”, i.e. a field or dimension. But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation? There are these six sense fields. The sense fields of the eye, ear, nose, tongue, body, and mind.In Buddhism, the mind is the “sixth sense”, which knows mental phenomena just as physical senses know physical phenomena. 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 …”
mn9:52.1“Might there be another way to describe a noble disciple?”
mn9:53.1“There might, reverends. A noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …“Name and form” (nāmarūpa) is a Vedic concept referring to the multiplicity of material forms (rūpa) and associated names (nāma), especially the individual “sentient organisms” such as gods and humans (Rig Veda 5.43.10, Bṛhadāraṇyaka Upaniṣad 1.6.1, Chāndogya Upaniṣad 6.3.2), which are ultimately absorbed into the divine, like rivers in the ocean (Muṇḍaka Upaniṣad 3.2.8, Praśna Upaniṣad 6.5). But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation? Feeling, perception, intention, contact, and application of mind—Name and form are treated analytically (see also DN15:20.8, SN12.2). This brings them out of the world of metaphysics and theology and into the realm of mindful experience and rational inquiry. These five factors make it possible for consciousness to function. this is called name. The four principal states, and form derived from the four principal states—The “principal states” are earth, water, fire, and air, corresponding to the modern concepts of solid, liquid, plasma, and gas.
“Derived” form is not explained in the suttas, but one passage indicates it includes “space” (MN28:26.1). The Abhidhamma traditions explain it as including the objects of the senses, the subtle matter that receives sense impressions, and various other material phenomena. this is called form. Such is name and such is form. This is called name and form. 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 …”
mn9:56.1“Might there be another way to describe a noble disciple?”
mn9:57.1“There might, reverends. A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …“Consciousness” (viññāṇa) is simple subjective awareness, the sense of knowing. It is the subjective awareness that makes the entire multiform world of concepts and appearances possible. But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of consciousness. Eye, ear, nose, tongue, body, and mind consciousness.External sense consciousness is the sheer awareness of a physical property. The eye, for example, is only aware of light. The mind, relying on the five factors of “name”, processes this data into meaningful concepts and ideas. Consciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”
mn9:59.2“Might there be another way to describe a noble disciple?”
mn9:61.1“There might, reverends. A noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation …This is the final item in the Chinese and Sanskrit parallels. But what are choices? What is their origin, their cessation, and the practice that leads to their cessation?Saṅkhāra in early Buddhism has three main doctrinal senses. (1) The broadest sense is “conditioned phenomena”, which essentially means “everything except Nibbana”. (2) Sometimes it is a physical or mental “process” or “activity”, such as vitality or the breath. (3) In the five aggregates and dependent origination it has the sense of “morally potent volitions or choices” and is a synonym for cetanā (“intention”) or kamma (“deed”). It is defined as good, bad, and imperturbable choices (DN33:1.10.77, SN12.51), the latter of which refers to the kamma of the fourth jhāna and above. In this sense it is the moral “choices” for good or ill that propel consciousness into a new rebirth. There are these three kinds of choice. Choices by way of body, speech, and mind.This set of three refers to deeds carried out through the body, speech, and mind (eg. MN57:8.2). “Mind” is citta, while the Sanskrit Dṛṣṭisampannasūtra has mano in the parallel passage (SF 172). In dependent origination these are synonyms (SN12.61). Not to be confused with the same terms when used in the context of mindfulness of breathing (SN41.6). Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …”
mn9:64.1“Might there be another way to describe a noble disciple?”
mn9:64.3“There might, reverends. A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …“Ignorance” is the only item not found in the Chinese and Sanskrit parallels. Perhaps the original form of the sutta treated ignorance solely under its inverse, which is right view itself. Thus the lack of ignorance as a separate item could have been deliberate, emphasizing how the entirety of right view, encompassing all items in the discourse, implies the opposite of ignorance. But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance. Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”The current presentation is unique, as ignorance is itself one of the defilements (āsava). Ignorance is normally the final item in dependent origination, the “head” from which all follows (Snp5.1:51.1). Nonetheless, causality is not a linear process, so a starting point is identified only for practical reasons. At AN10.62 the five hindrances are said to be the “fuel” for ignorance.
mn9:68.1Saying “Good, sir,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: “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?”
mn9:69.1“There might, reverends. A noble disciple understands defilement, its origin, its cessation, and the practice that leads to its cessation.The appearance of “defilement” (āsava) at the end is appropriate, as its appearance in the four noble truths formula usually signifies arahantship. Nonetheless, the Chinese and Sanskrit parallels place it much earlier, after the four fuels. The sequence of the remaining items is mostly consistent between parallels. 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.
mn9:70.1But what is defilement? What is its origin, its cessation, and the practice that leads to its cessation? There are these three defilements. The defilements of sensuality, desire to be reborn, and ignorance. Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is:Ignorance and defilements are locked in a cycle of mutual dependent conditioning: ignorance begets more ignorance. Compare the mutual conditioning of consciousness with name and form at DN15:20.1. One implication of this is that no first point of ignorance and hence no first point of transmigration can be known. right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.
mn9:71.1A noble disciple understands in this way defilement, 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. 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.”
mn9:71.3This is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.
1Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi: "āvuso bhikkhave"ti.
"Āvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
2"‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti?
3"Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī"ti.
"Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī"ti.
"Evamāvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:
4"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.
Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ — idaṁ vuccatāvuso akusalaṁ.
Katamañcāvuso, akusalamūlaṁ? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ — idaṁ vuccatāvuso, akusalamūlaṁ.
5Katamañcāvuso, kusalaṁ? Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ — idaṁ vuccatāvuso, kusalaṁ.
Katamañcāvuso, kusalamūlaṁ? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ — idaṁ vuccatāvuso, kusalamūlaṁ.
6Yato 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.
7"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?
8"Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
9Yato 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.
10"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?
11"Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṁkhittena pañcupādānakkhandhā dukkhā — idaṁ vuccatāvuso, dukkhaṁ.
Katamo cāvuso, dukkhasamudayo? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ — kāmataṇhā bhavataṇhā vibhavataṇhā — ayaṁ vuccatāvuso, dukkhasamudayo.
Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo — ayaṁ vuccatāvuso, dukkhanirodho.
Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi — ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.
12Yato 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.
13"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?
14"Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko — ayaṁ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṁ? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṁkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo — idaṁ vuccatāvuso, maraṇaṁ. Iti ayañca jarā idañca maraṇaṁ — idaṁ vuccatāvuso, jarāmaraṇaṁ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
15Yato 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.
16"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho — ayaṁ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
17Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
18"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā — kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
19Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
20"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni — kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
21Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
22"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā — rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
23Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
24"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā — cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
25Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
26"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā — cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
27Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
28"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? Chayimāni, āvuso, āyatanāni — cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
29Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti — ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
30"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṁ vuccatāvuso, nāmaṁ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ — idaṁ vuccatāvuso, rūpaṁ. Iti idañca nāmaṁ idañca rūpaṁ — idaṁ vuccatāvuso, nāmarūpaṁ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
31Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
32"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā — cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
33Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya … pe … dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman"ti.
34"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā — kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
35Yato 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.
36"Sādhāvuso"ti kho … pe … apucchuṁ — siyā panāvuso … pe … "siyā, āvuso.
Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ — ayaṁ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
37Yato 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.
38"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?
39"Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.
Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā — kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ — sammādiṭṭhi … pe … sammāsamādhi.
40Yato 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.
41Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.