mn117 — Mahācattārīsakasutta

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

at one time the Bhagavā was dwelling at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s park.

Tatra kho bhagavā bhikkhū āmantesi:

There the Bhagavā addressed the bhikkhus:

“bhikkhavo”ti.

“Bhikkhus.”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

“Venerable sir,” those bhikkhus replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ.

“Bhikkhus, I will teach you noble right samādhi with its supports and its requisites.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, attend carefully, I will speak.”

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

“Yes, bhante,” those bhikkhus replied to the Bhagavā.

Bhagavā etadavoca:

The Bhagavā said this:

“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?

“And what, bhikkhus, is noble right samādhi with its supports and its requisites?

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

That is: right view, right intention, right speech, right action, right livelihood, right effort, right sati;

yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—

whatever oneness of mind [cittassa ekaggatā], bhikkhus, is furnished with these seven factors—

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

this is called, bhikkhus, noble right samādhi both with its supports and with its requisites.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

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

One understands wrong view as ‘wrong view,’ and one understands right view as ‘right view’: this is one’s right view.

Katamā ca, bhikkhave, micchādiṭṭhi?

And what, bhikkhus, is wrong view?

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

‘There is nothing given, nothing offered, nothing sacrificed; there is no fruit or result of good and bad kammas; there is not this world, there is not another world; there is no mother, no father; there are no spontaneously arisen beings; there are no ascetics and brahmins in the world who, having gone rightly and practiced rightly, proclaim this world and the other world after realizing them for themselves by direct knowledge’—

ayaṁ, bhikkhave, micchādiṭṭhi.

this, bhikkhus, is wrong view.

Katamā ca, bhikkhave, sammādiṭṭhi?

And what, bhikkhus, is right view?

Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—

Right view too, bhikkhus, I say is twofold—

atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;

there is, bhikkhus, right view with āsavas, partaking of merit, ripening in attachment;

atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

there is, bhikkhus, right view that is noble, without āsavas, supramundane, a factor of the path.

Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?

And what, bhikkhus, is right view with āsavas, partaking of merit, ripening in attachment?

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

‘There is what is given, what is offered, what is sacrificed; there is fruit and result of good and bad kammas; there is this world, there is another world; there is mother, father; there are spontaneously arisen beings; there are ascetics and brahmins in the world who, having gone rightly and practiced rightly, proclaim this world and the other world after realizing them for themselves by direct knowledge’—

ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

this, bhikkhus, is right view with āsavas, partaking of merit, ripening in attachment.

Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?

And what, bhikkhus, is right view that is noble, without āsavas, supramundane, a factor of the path?

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

Whatever paññā, faculty of paññā, bala of paññā, investigation-of-dhammas bojjhaṅga, right view as a factor of the path there is, bhikkhus, for one of noble citta, of citta without āsavas, possessing the noble path, developing [bhāvayato] the noble path—

ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

this is called, bhikkhus, right view that is noble, without āsavas, supramundane, a factor of the path.

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

One makes an effort for the abandoning of wrong view and for the attainment of right view: this is one’s right effort.

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

With sati, one abandons wrong view; with sati, one attains and dwells in right view: this is one’s right sati.

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

Thus these three dhammas run around and revolve around right view, that is: right view, right effort, and right sati.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

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

One understands wrong intention as ‘wrong intention,’ and one understands right intention as ‘right intention’: this is one’s right view.

Katamo ca, bhikkhave, micchāsaṅkappo?

And what, bhikkhus, is wrong intention?

Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—

Intention of sensuality, intention of ill will, intention of harming—

ayaṁ, bhikkhave, micchāsaṅkappo.

this, bhikkhus, is wrong intention.

Katamo ca, bhikkhave, sammāsaṅkappo?

And what, bhikkhus, is right intention?

Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—

Right intention too, bhikkhus, I say is twofold—

atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;

there is, bhikkhus, right intention with āsavas, partaking of merit, ripening in attachment;

atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

there is, bhikkhus, right intention that is noble, without āsavas, supramundane, a factor of the path.

Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?

And what, bhikkhus, is right intention with āsavas, partaking of merit, ripening in attachment?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo:

Intention of renunciation, intention of non-ill will, intention of non-harming:

‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.

this, bhikkhus, is right intention with āsavas, partaking of merit, ripening in attachment.

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?

And what, bhikkhus, is right intention that is noble, without āsavas, supramundane, a factor of the path?

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

Whatever thinking, thought, intention, application, focusing, directing of the mind, and verbal saṅkhāra there is, bhikkhus, for one of noble citta, of citta without āsavas, possessing the noble path, developing [bhāvayato] the noble path—

ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

this, bhikkhus, is right intention that is noble, without āsavas, supramundane, a factor of the path.

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

One makes an effort for the abandoning of wrong intention and for the attainment of right intention: this is one’s right effort.

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

With sati, one abandons wrong intention; with sati, one attains and dwells in right intention: this is one’s right sati.

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

Thus these three dhammas run around and revolve around right intention, that is: right view, right effort, and right sati.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

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

One understands wrong speech as ‘wrong speech,’ and one understands right speech as ‘right speech’: this is one’s right view.

Katamā ca, bhikkhave, micchāvācā?

And what, bhikkhus, is wrong speech?

Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—

False speech, divisive speech, harsh speech, idle chatter—

ayaṁ, bhikkhave, micchāvācā.

this, bhikkhus, is wrong speech.

Katamā ca, bhikkhave, sammāvācā?

And what, bhikkhus, is right speech?

Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—

Right speech too, bhikkhus, I say is twofold—

atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;

there is, bhikkhus, right speech with āsavas, partaking of merit, ripening in attachment;

atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

there is, bhikkhus, right speech that is noble, without āsavas, supramundane, a factor of the path.

Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?

And what, bhikkhus, is right speech with āsavas, partaking of merit, ripening in attachment?

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

Abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter—

ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.

this, bhikkhus, is right speech with āsavas, partaking of merit, ripening in attachment.

Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?

And what, bhikkhus, is right speech that is noble, without āsavas, supramundane, a factor of the path?

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

Whatever avoidance, refraining, restraint, and abstaining from the four kinds of verbal misconduct there is, bhikkhus, for one of noble citta, of citta without āsavas, possessing the noble path, developing [bhāvayato] the noble path—

ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

this, bhikkhus, is right speech that is noble, without āsavas, supramundane, a factor of the path.

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

One makes an effort for the abandoning of wrong speech and for the attainment of right speech: this is one’s right effort.

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

With sati, one abandons wrong speech; with sati, one attains and dwells in right speech: this is one’s right sati.

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

Thus these three dhammas run around and revolve around right speech, that is: right view, right effort, and right sati.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

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

One understands wrong action as ‘wrong action,’ and one understands right action as ‘right action’: this is one’s right view.

Katamo ca, bhikkhave, micchākammanto?

And what, bhikkhus, is wrong action?

Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—

Killing living beings, taking what is not given, misconduct in sensual pleasures—

ayaṁ, bhikkhave, micchākammanto.

this, bhikkhus, is wrong action.

Katamo ca, bhikkhave, sammākammanto?

And what, bhikkhus, is right action?

Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—

Right action too, bhikkhus, I say is twofold—

atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;

there is, bhikkhus, right action with āsavas, partaking of merit, ripening in attachment;

atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

there is, bhikkhus, right action that is noble, without āsavas, supramundane, a factor of the path.

Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?

And what, bhikkhus, is right action with āsavas, partaking of merit, ripening in attachment?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—

Abstaining from killing living beings, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures—

ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.

this, bhikkhus, is right action with āsavas, partaking of merit, ripening in attachment.

Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?

And what, bhikkhus, is right action that is noble, without āsavas, supramundane, a factor of the path?

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

Whatever avoidance, refraining, restraint, and abstaining from the three kinds of bodily misconduct there is, bhikkhus, for one of noble citta, of citta without āsavas, possessing the noble path, developing [bhāvayato] the noble path—

ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

this, bhikkhus, is right action that is noble, without āsavas, supramundane, a factor of the path.

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

One makes an effort for the abandoning of wrong action and for the attainment of right action: this is one’s right effort.

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

With sati, one abandons wrong action; with sati, one attains and dwells in right action: this is one’s right sati.

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

Thus these three dhammas run around and revolve around right action, that is: right view, right effort, and right sati.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

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

One understands wrong livelihood as ‘wrong livelihood,’ and one understands right livelihood as ‘right livelihood’: this is one’s right view.

Katamo ca, bhikkhave, micchāājīvo?

And what, bhikkhus, is wrong livelihood?

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

Scheming, talking, hinting, belittling, and pursuing gain with gain—

ayaṁ, bhikkhave, micchāājīvo.

this, bhikkhus, is wrong livelihood.

Katamo ca, bhikkhave, sammāājīvo?

And what, bhikkhus, is right livelihood?

Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—

Right livelihood too, bhikkhus, I say is twofold—

atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;

there is, bhikkhus, right livelihood with āsavas, partaking of merit, ripening in attachment;

atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.

there is, bhikkhus, right livelihood that is noble, without āsavas, supramundane, a factor of the path.

Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?

And what, bhikkhus, is right livelihood with āsavas, partaking of merit, ripening in attachment?

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—

Here, bhikkhus, a noble disciple abandons wrong livelihood and makes a living by right livelihood—

ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.

this, bhikkhus, is right livelihood with āsavas, partaking of merit, ripening in attachment.

Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?

And what, bhikkhus, is right livelihood that is noble, without āsavas, supramundane, a factor of the path?

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

Whatever avoidance, refraining, restraint, and abstaining from wrong livelihood there is, bhikkhus, for one of noble citta, of citta without āsavas, possessing the noble path, developing [bhāvayato] the noble path—

ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.

this, bhikkhus, is right livelihood that is noble, without āsavas, supramundane, a factor of the path.

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

One makes an effort for the abandoning of wrong livelihood and for the attainment of right livelihood: this is one’s right effort.

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

With sati, one abandons wrong livelihood; with sati, one attains and dwells in right livelihood: this is one’s right sati.

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

Thus these three dhammas run around and revolve around right livelihood, that is: right view, right effort, and right sati.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

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

For one of right view, bhikkhus, right intention suffices; for one of right intention, right speech suffices; for one of right speech, right action suffices; for one of right action, right livelihood suffices; for one of right livelihood, right effort suffices; for one of right effort, right sati suffices; for one of right sati, right samādhi suffices; for one of right samādhi, right knowledge suffices; for one of right knowledge, right liberation suffices.

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

Thus, bhikkhus, a trainee is endowed with eight factors, and an arahant is endowed with ten factors.

Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.

There too, through right knowledge, many bad, unwholesome dhammas are gone, and they go to fulfillment through development [bhāvanā].

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There, bhikkhus, right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how, bhikkhus, does right view come first?

Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.

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

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

And the many bad, unwholesome dhammas that arise with wrong view as condition are worn away for one.

Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

With right view as condition, many wholesome dhammas go to fulfillment through development [bhāvanā].

Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe…

For one of right intention, bhikkhus, wrong intention is worn away …

sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …

for one of right speech, bhikkhus, wrong speech is worn away …

sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …

for one of right action, bhikkhus, wrong action is worn away …

sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …

for one of right livelihood, bhikkhus, wrong livelihood is worn away …

sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …

for one of right effort, bhikkhus, wrong effort is worn away …

sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …

for one of right sati, bhikkhus, wrong sati is worn away …

sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …

for one of right samādhi, bhikkhus, wrong samādhi is worn away …

sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti …

for one of right knowledge, bhikkhus, wrong knowledge is worn away …

sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti.

for one of right liberation, bhikkhus, wrong liberation is worn away.

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

And the many bad, unwholesome dhammas that arise with wrong liberation as condition are worn away for one.

Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

And with right liberation as condition, many wholesome dhammas go to fulfillment through development [bhāvanā].

Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—

Thus, bhikkhus, there are twenty on the wholesome side and twenty on the unwholesome side—

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

the great fortyfold exposition of dhamma has been set rolling, irreversible by any ascetic or brahmin or devatā or Māra or Brahmā or anyone in the world.

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

For if anyone, bhikkhus, whether ascetic or brahmin, should think that this great fortyfold exposition of dhamma should be criticized and opposed, then here and now these ten legitimate grounds for criticism and refutation come upon him:

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

If you criticize right view, sir, then those ascetics and brahmins of wrong view are worthy of your honor; they are worthy of your praise.

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

If you criticize right intention, sir, then those ascetics and brahmins of wrong intention are worthy of your honor; they are worthy of your praise.

sammāvācañce bhavaṁ garahati …pe…

If you criticize right speech, sir …

sammākammantañce bhavaṁ garahati …

If you criticize right action, sir …

sammāājīvañce bhavaṁ garahati …

If you criticize right livelihood, sir …

sammāvāyāmañce bhavaṁ garahati …

If you criticize right effort, sir …

sammāsatiñce bhavaṁ garahati …

If you criticize right sati, sir …

sammāsamādhiñce bhavaṁ garahati …

If you criticize right samādhi, sir …

sammāñāṇañce bhavaṁ garahati …

If you criticize right knowledge, sir …

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

If you criticize right liberation, sir, then those ascetics and brahmins of wrong liberation are worthy of your honor; they are worthy of your praise.

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

If anyone, bhikkhus, whether ascetic or brahmin, should think that this great fortyfold exposition of dhamma should be criticized and opposed, then here and now these ten legitimate grounds for criticism and refutation come upon him.

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

Even those of Okkala, Vassa and Bhañña, who were doctrine-of-no-cause theorists, doctrine-of-non-action theorists, and nihilists, did not think that the great fortyfold exposition of dhamma should be criticized and opposed.

mn117 · Mahācattārīsakasutta