mn9 — Sammādiṭṭhisutta

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 āyasmā sāriputto bhikkhū āmantesi:

There Venerable Sāriputta addressed the bhikkhus:

“āvuso bhikkhave”ti.

“Friends, bhikkhus.”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

“Friend,” those bhikkhus replied to Venerable Sāriputta.

Āyasmā sāriputto etadavoca:

Venerable Sāriputta said this:

“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.

“‘Right view, right view,’ friends, it is said.

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

In what way, friends, is a noble disciple one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma?”

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

“We would come even from far away, friend, to Venerable Sāriputta's presence to understand the meaning of this statement.

Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho.

It would be sādhu if the meaning of this statement would occur to Venerable Sāriputta himself.

Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.

Having heard it from Venerable Sāriputta, the bhikkhus will remember it.”

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

“Then, friends, listen, attend closely, I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.

“Yes, friend,” those bhikkhus replied to Venerable Sāriputta.

Āyasmā sāriputto etadavoca:

Venerable Sāriputta said this:

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

“When, friends, a noble disciple understands the unwholesome, understands the root of the unwholesome, understands the wholesome, and understands the root of the wholesome—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And 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—

Killing living beings, friends, is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; divisive speech is unwholesome; harsh speech is unwholesome; idle chatter is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome—

idaṁ vuccatāvuso akusalaṁ.

this is called the unwholesome, friends.

Katamañcāvuso, akusalamūlaṁ?

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

Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—

Greed is a root of the unwholesome; hatred is a root of the unwholesome; delusion is a root of the unwholesome—

idaṁ vuccatāvuso, akusalamūlaṁ.

this is called the root of the unwholesome, friends.

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—

Refraining from killing living beings is wholesome; refraining from taking what is not given is wholesome; refraining from misconduct in sensual pleasures is wholesome; refraining from false speech is wholesome; refraining from divisive speech is wholesome; refraining from harsh speech is wholesome; refraining from idle chatter is wholesome; non-covetousness is wholesome; non-ill will is wholesome; right view is wholesome—

idaṁ vuccatāvuso, kusalaṁ.

this is called the wholesome, friends.

Katamañcāvuso, kusalamūlaṁ?

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

Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho 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—

idaṁ vuccatāvuso, kusalamūlaṁ.

this is called the root of the wholesome, friends.

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—

When, friends, a noble disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, and thus understands the root of the wholesome, having entirely abandoned the underlying tendency to lust, having driven out the underlying tendency to aversion, having uprooted the underlying tendency to the view and conceit ‘I am,’ having abandoned ignorance and aroused knowledge, he becomes one who makes an end of dukkha in this very life—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

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

“Sādhu, friend,” those bhikkhus said; and having delighted in and rejoiced in Venerable Sāriputta's words, they asked Venerable Sāriputta a further question:

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

“But might there be, friend, another method by which a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma?”

“Siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands nutriment, understands the arising of nutriment, understands the cessation of nutriment, and understands the way of practice leading to the cessation of nutriment—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is nutriment, what is the arising of nutriment, what is the cessation of nutriment, what is the way of practice leading to the cessation of nutriment?

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

There are these four nutriments, friends, for the maintenance of beings that have come to be, or for the support of those seeking a place to be born.

Katame cattāro?

Which four?

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

Physical food, coarse or subtle; contact as the second; mental volition as the third; viññāṇa as the fourth.

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

With the arising of taṇhā there is the arising of nutriment; with the cessation of taṇhā there is the cessation of nutriment; just this noble eightfold path is the way of practice leading to the cessation of nutriment, that is—

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.

right view, right intention, right speech, right action, right livelihood, right effort, right sati, right samādhi.

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—

When, friends, a noble disciple thus understands nutriment, thus understands the arising of nutriment, thus understands the cessation of nutriment, and thus understands the way of practice leading to the cessation of nutriment, having entirely abandoned the underlying tendency to lust, having driven out the underlying tendency to aversion, having uprooted the underlying tendency to the view and conceit ‘I am,’ having abandoned ignorance and aroused knowledge, he becomes one who makes an end of dukkha in this very life—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

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

“Sādhu, friend,” those bhikkhus said; and having delighted in and rejoiced in Venerable Sāriputta's words, they asked Venerable Sāriputta a further question:

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

“Siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands dukkha, understands the arising of dukkha, understands the cessation of dukkha, and understands the way of practice leading to the cessation of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is dukkha, what is the arising of dukkha, what is the cessation of dukkha, what is the way of practice leading to the cessation of dukkha?

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

Birth too is dukkha; aging too is dukkha; death too is dukkha; sorrow, lamentation, pain, displeasure, and despair too are dukkha; association with the disliked too is dukkha; separation from the liked too is dukkha; not getting what one wants is dukkha; in brief, the five aggregates subject to upādāna are dukkha—

idaṁ vuccatāvuso, dukkhaṁ.

this is called dukkha, friends.

Katamo cāvuso, dukkhasamudayo?

And what, friends, is the arising of dukkha?

Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—

It is this taṇhā leading to renewed existence, accompanied by delight and lust, taking delight here and there, that is—

kāmataṇhā bhavataṇhā vibhavataṇhā—

taṇhā for sensual pleasures, taṇhā for bhava, taṇhā for non-bhava—

ayaṁ vuccatāvuso, dukkhasamudayo.

this is called the arising of dukkha, friends.

Katamo cāvuso, dukkhanirodho?

And what, friends, is the cessation of dukkha?

Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—

It is the complete fading away and cessation of that very taṇhā, its giving up, relinquishing, release, and non-attachment—

ayaṁ vuccatāvuso, dukkhanirodho.

this is called the cessation of dukkha, friends.

Katamā cāvuso, dukkhanirodhagāminī paṭipadā?

And what, friends, is the way of practice leading to the cessation of dukkha?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—

It is just this noble eightfold path, that is—

sammādiṭṭhi …pe… sammāsamādhi—

right view … right samādhi—

ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

this is called the way of practice leading to the cessation of dukkha, friends.

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—

When, friends, a noble disciple thus understands dukkha, thus understands the arising of dukkha, thus understands the cessation of dukkha, and thus understands the way of practice leading to the cessation of dukkha, having entirely abandoned the underlying tendency to lust, having driven out the underlying tendency to aversion, having uprooted the underlying tendency to the view and conceit ‘I am,’ having abandoned ignorance and aroused knowledge, he becomes one who makes an end of dukkha in this very life—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

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

“Sādhu, friend,” those bhikkhus said; and having delighted in and rejoiced in Venerable Sāriputta's words, they asked Venerable Sāriputta a further question:

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

“Siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands aging-and-death, understands the arising of aging-and-death, understands the cessation of aging-and-death, and understands the way of practice leading to the cessation of aging-and-death—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is aging-and-death, what is the arising of aging-and-death, what is the cessation of aging-and-death, what is the way of practice leading to the cessation of aging-and-death?

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

The aging of these or those beings in this or that order of beings—their old age, broken teeth, grey hair, wrinkled skin, decline of life, and maturity of the indriyas—

ayaṁ vuccatāvuso, jarā.

this is called aging, friends.

Katamañcāvuso, maraṇaṁ?

And what, friends, is death?

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

The passing away of these or those beings from this or that order of beings, their passing on, dissolution, disappearance, dying, death, completion of time, breaking up of the aggregates, laying down of the corpse, and cutting off of the life indriya—

idaṁ vuccatāvuso, maraṇaṁ.

this is called death, friends.

Iti ayañca jarā idañca maraṇaṁ—

Thus this aging and this death—

idaṁ vuccatāvuso, jarāmaraṇaṁ.

this is called aging-and-death, friends.

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

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; just this noble eightfold path is the way of practice leading to the cessation of aging-and-death, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands aging-and-death, thus understands the arising of aging-and-death, thus understands the cessation of aging-and-death, and thus understands the way of practice leading to the cessation of aging-and-death, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands birth, understands the arising of birth, understands the cessation of birth, and understands the way of practice leading to the cessation of birth—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is birth, what is the arising of birth, what is the cessation of birth, what is the way of practice leading to the cessation of birth?

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

The birth of these or those beings in this or that order of beings, their being born, descent, production, manifestation of the aggregates, and acquisition of the dimensions [āyatanānaṁ]—

ayaṁ vuccatāvuso, jāti.

this is called birth, friends.

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

With the arising of bhava there is the arising of birth; with the cessation of bhava there is the cessation of birth; just this noble eightfold path is the way of practice leading to the cessation of birth, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands birth, thus understands the arising of birth, thus understands the cessation of birth, and thus understands the way of practice leading to the cessation of birth, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands bhava, understands the arising of bhava, understands the cessation of bhava, and understands the way of practice leading to the cessation of bhava—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is bhava, what is the arising of bhava, what is the cessation of bhava, what is the way of practice leading to the cessation of bhava?

Tayome, āvuso, bhavā—

There are these three kinds of bhava, friends—

kāmabhavo, rūpabhavo, arūpabhavo.

sensual bhava, form [rūpa] bhava, formless bhava.

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

With the arising of upādāna there is the arising of bhava; with the cessation of upādāna there is the cessation of bhava; just this noble eightfold path is the way of practice leading to the cessation of bhava, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands bhava, thus understands the arising of bhava, thus understands the cessation of bhava, and thus understands the way of practice leading to the cessation of bhava, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha.

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

To this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands upādāna, understands the arising of upādāna, understands the cessation of upādāna, and understands the way of practice leading to the cessation of upādāna—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is upādāna, what is the arising of upādāna, what is the cessation of upādāna, what is the way of practice leading to the cessation of upādāna?

Cattārimāni, āvuso, upādānāni—

There are these four kinds of upādāna, friends—

kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.

sensual upādāna, view upādāna, precepts-and-observances upādāna, and doctrine-of-self upādāna.

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

With the arising of taṇhā there is the arising of upādāna; with the cessation of taṇhā there is the cessation of upādāna; just this noble eightfold path is the way of practice leading to the cessation of upādāna, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands upādāna, thus understands the arising of upādāna, thus understands the cessation of upādāna, and thus understands the way of practice leading to the cessation of upādāna, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands taṇhā, understands the arising of taṇhā, understands the cessation of taṇhā, and understands the way of practice leading to the cessation of taṇhā—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is taṇhā, what is the arising of taṇhā, what is the cessation of taṇhā, what is the way of practice leading to the cessation of taṇhā?

Chayime, āvuso, taṇhākāyā—

There are these six bodies of taṇhā, friends—

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

taṇhā for forms [rūpa], taṇhā for sounds, taṇhā for odors, taṇhā for tastes, taṇhā for tangibles, taṇhā for dhammas.

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

With the arising of vedanā there is the arising of taṇhā; with the cessation of vedanā there is the cessation of taṇhā; just this noble eightfold path is the way of practice leading to the cessation of taṇhā, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands taṇhā, thus understands the arising of taṇhā, thus understands the cessation of taṇhā, and thus understands the way of practice leading to the cessation of taṇhā, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands vedanā, understands the arising of vedanā, understands the cessation of vedanā, and understands the way of practice leading to the cessation of vedanā—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is vedanā, what is the arising of vedanā, what is the cessation of vedanā, what is the way of practice leading to the cessation of vedanā?

Chayime, āvuso, vedanākāyā—

There are these six bodies of vedanā, friends—

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

vedanā born of eye-contact, vedanā born of ear-contact, vedanā born of nose-contact, vedanā born of tongue-contact, vedanā born of body-contact, vedanā born of mind-contact.

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

With the arising of contact there is the arising of vedanā; with the cessation of contact there is the cessation of vedanā; just this noble eightfold path is the way of practice leading to the cessation of vedanā, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands vedanā, thus understands the arising of vedanā, thus understands the cessation of vedanā, and thus understands the way of practice leading to the cessation of vedanā, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands contact, understands the arising of contact, understands the cessation of contact, and understands the way of practice leading to the cessation of contact—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is contact, what is the arising of contact, what is the cessation of contact, what is the way of practice leading to the cessation of contact?

Chayime, āvuso, phassakāyā—

There are these six bodies of contact, friends—

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

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

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

With the arising of the dimension of the six senses [saḷāyatana] there is the arising of contact; with the cessation of the dimension of the six senses [saḷāyatana] there is the cessation of contact; just this noble eightfold path is the way of practice leading to the cessation of contact, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands contact, thus understands the arising of contact, thus understands the cessation of contact, and thus understands the way of practice leading to the cessation of contact, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands the dimension of the six senses [saḷāyatana], understands the arising of the dimension of the six senses [saḷāyatana], understands the cessation of the dimension of the six senses [saḷāyatana], and understands the way of practice leading to the cessation of the dimension of the six senses [saḷāyatana]—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is the dimension of the six senses [saḷāyatana], what is the arising of the dimension of the six senses [saḷāyatana], what is the cessation of the dimension of the six senses [saḷāyatana], what is the way of practice leading to the cessation of the dimension of the six senses [saḷāyatana]?

Chayimāni, āvuso, āyatanāni—

There are these six dimensions [āyatanāni], friends—

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

the eye dimension [cakkhāyatanaṁ], the ear dimension [sotāyatanaṁ], the nose dimension [ghānāyatanaṁ], the tongue dimension [jivhāyatanaṁ], the body dimension [kāyāyatanaṁ], the mind dimension [manāyatanaṁ].

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

With the arising of nāmarūpa there is the arising of the dimension of the six senses [saḷāyatana]; with the cessation of nāmarūpa there is the cessation of the dimension of the six senses [saḷāyatana]; just this noble eightfold path is the way of practice leading to the cessation of the dimension of the six senses [saḷāyatana], that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands the dimension of the six senses [saḷāyatana], thus understands the arising of the dimension of the six senses [saḷāyatana], thus understands the cessation of the dimension of the six senses [saḷāyatana], and thus understands the way of practice leading to the cessation of the dimension of the six senses [saḷāyatana], having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands nāmarūpa, understands the arising of nāmarūpa, understands the cessation of nāmarūpa, and understands the way of practice leading to the cessation of nāmarūpa—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is nāmarūpa, what is the arising of nāmarūpa, what is the cessation of nāmarūpa, what is the way of practice leading to the cessation of nāmarūpa?

Vedanā, saññā, cetanā, phasso, manasikāro—

Vedanā, saññā, volition, contact, attention—

idaṁ vuccatāvuso, nāmaṁ;

this is called name, friends;

cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—

the four great elements and the form dependent on the four great elements [upādāyarūpaṁ]—

idaṁ vuccatāvuso, rūpaṁ.

this is called form [rūpaṁ], friends.

Iti idañca nāmaṁ idañca rūpaṁ—

Thus this name and this form [rūpaṁ]—

idaṁ vuccatāvuso, nāmarūpaṁ.

this is called nāmarūpa, friends.

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

With the arising of viññāṇa there is the arising of nāmarūpa; with the cessation of viññāṇa there is the cessation of nāmarūpa; just this noble eightfold path is the way of practice leading to the cessation of nāmarūpa, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands nāmarūpa, thus understands the arising of nāmarūpa, thus understands the cessation of nāmarūpa, and thus understands the way of practice leading to the cessation of nāmarūpa, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands viññāṇa, understands the arising of viññāṇa, understands the cessation of viññāṇa, and understands the way of practice leading to the cessation of viññāṇa—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is viññāṇa, what is the arising of viññāṇa, what is the cessation of viññāṇa, what is the way of practice leading to the cessation of viññāṇa?

Chayime, āvuso, viññāṇakāyā—

There are these six bodies of viññāṇa, friends—

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

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

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

With the arising of saṅkhāras there is the arising of viññāṇa; with the cessation of saṅkhāras there is the cessation of viññāṇa; just this noble eightfold path is the way of practice leading to the cessation of viññāṇa, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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

When, friends, a noble disciple thus understands viññāṇa, thus understands the arising of viññāṇa, thus understands the cessation of viññāṇa, and thus understands the way of practice leading to the cessation of viññāṇa, having entirely abandoned the underlying tendency to lust … he becomes one who makes an end of dukkha—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands saṅkhāras, understands the arising of saṅkhāras, understands the cessation of saṅkhāras, and understands the way of practice leading to the cessation of saṅkhāras—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, are saṅkhāras, what is the arising of saṅkhāras, what is the cessation of saṅkhāras, what is the way of practice leading to the cessation of saṅkhāras?

Tayome, āvuso, saṅkhārā—

There are these three saṅkhāras, friends—

kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

bodily saṅkhāra, verbal saṅkhāra, citta saṅkhāra.

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

With the arising of ignorance there is the arising of saṅkhāras; with the cessation of ignorance there is the cessation of saṅkhāras; just this noble eightfold path is the way of practice leading to the cessation of saṅkhāras, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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—

When, friends, a noble disciple thus understands saṅkhāras, thus understands the arising of saṅkhāras, thus understands the cessation of saṅkhāras, and thus understands the way of practice leading to the cessation of saṅkhāras, having entirely abandoned the underlying tendency to lust, having driven out the underlying tendency to aversion, having uprooted the underlying tendency to the view and conceit ‘I am,’ having abandoned ignorance and aroused knowledge, he becomes one who makes an end of dukkha in this very life—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

“Sādhāvuso”ti kho …pe… apucchuṁ—

“Sādhu, friend,” they … asked—

siyā panāvuso …pe…

but might there be, friend …

“siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands ignorance, understands the arising of ignorance, understands the cessation of ignorance, and understands the way of practice leading to the cessation of ignorance—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is ignorance, what is the arising of ignorance, what is the cessation of ignorance, what is the way of practice leading to the cessation of ignorance?

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

Not knowing dukkha, friends, not knowing the arising of dukkha, not knowing the cessation of dukkha, not knowing the way of practice leading to the cessation of dukkha—

ayaṁ vuccatāvuso, avijjā.

this is called ignorance, friends.

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

With the arising of āsavas there is the arising of ignorance; with the cessation of āsavas there is the cessation of ignorance; just this noble eightfold path is the way of practice leading to the cessation of ignorance, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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—

When, friends, a noble disciple thus understands ignorance, thus understands the arising of ignorance, thus understands the cessation of ignorance, and thus understands the way of practice leading to the cessation of ignorance, having entirely abandoned the underlying tendency to lust, having driven out the underlying tendency to aversion, having uprooted the underlying tendency to the view and conceit ‘I am,’ having abandoned ignorance and aroused knowledge, he becomes one who makes an end of dukkha in this very life—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

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

“Sādhu, friend,” those bhikkhus said; and having delighted in and rejoiced in Venerable Sāriputta's words, they asked Venerable Sāriputta a further question:

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

“Siyā, āvuso.

“There might be, friends.

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

When, friends, a noble disciple understands the āsavas, understands the arising of the āsavas, understands the cessation of the āsavas, and understands the way of practice leading to the cessation of the āsavas—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.

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

And what, friends, is an āsava, what is the arising of the āsavas, what is the cessation of the āsavas, what is the way of practice leading to the cessation of the āsavas?

Tayome, āvuso, āsavā—

There are these three āsavas, friends—

kāmāsavo, bhavāsavo, avijjāsavo.

the āsava of sensual pleasures, the āsava of bhava, the āsava of ignorance.

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

With the arising of ignorance there is the arising of the āsavas; with the cessation of ignorance there is the cessation of the āsavas; just this noble eightfold path is the way of practice leading to the cessation of the āsavas, that is—

sammādiṭṭhi …pe… sammāsamādhi.

right view … right samādhi.

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—

When, friends, a noble disciple thus understands the āsavas, thus understands the arising of the āsavas, thus understands the cessation of the āsavas, and thus understands the way of practice leading to the cessation of the āsavas, having entirely abandoned the underlying tendency to lust, having driven out the underlying tendency to aversion, having uprooted the underlying tendency to the view and conceit ‘I am,’ having abandoned ignorance and aroused knowledge, he becomes one who makes an end of dukkha in this very life—

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

to this extent too, friends, a noble disciple is one of right view, whose view is straight, endowed with confirmed confidence in the dhamma, and arrived at this true dhamma.”

mn9 · Sammādiṭṭhisutta