The Great Forty · Translation: Bhikkhu Sujato, SuttaCentral
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whatKatamā
andca,
monksbhikkhave,
wrong speechmicchāvācā?
false speechMusāvādo,
backbitingpisuṇā
speechvācā,
harshpharusā
speechvācā,
nonsensical speechsamphappalāpo—
thisayaṁ,
monksbhikkhave,
wrong speechmicchāvācā.
And what is wrong speech? Speech that’s false, backbiting, harsh, or nonsensical. This is wrong speech.
whichKatamā
andca,
monksbhikkhave,
right·speechsammāvācā?
right speech, I say, isSammāvācampahaṁ,
monksbhikkhave,
twofolddvāyaṁ
I sayvadāmi—
there isatthi,
monksbhikkhave,
right·speechsammāvācā
accompanied by defilementssāsavā
merit·partakingpuññabhāgiyā
attachment·ripeningupadhivepakkā;
there isatthi,
monksbhikkhave,
right·speechsammāvācā
nobleariyā
not·defilementanāsavā
world·beyondlokuttarā
a factor of the pathmaggaṅgā.
And what is right speech? Right speech is twofold, I say. There is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right speech that is noble, undefiled, transcendent, a factor of the path.
whatKatamā
andca,
monksbhikkhave,
right·speechsammāvācā
accompanied by defilementssāsavā
merit·sharingpuññabhāgiyā
attachment·ripeningupadhivepakkā?
false·speechMusāvādā
refrainingveramaṇī,
divisivepisuṇāya
speechvācāya
refrainingveramaṇī,
harshpharusāya
speechvācāya
refrainingveramaṇī,
frivolous·talksamphappalāpā
refrainingveramaṇī—
thisayaṁ,
monksbhikkhave,
right·speechsammāvācā
accompanied by defilementssāsavā
merit·sharingpuññabhāgiyā
attachment·ripeningupadhivepakkā.
And what is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Refraining from lying, divisive speech, harsh speech, and talking nonsense. This is right speech that is accompanied by defilements.
whatKatamā
andca,
monksbhikkhave,
right·speechsammāvācā
nobleariyā
not·defilementanāsavā
world·beyondlokuttarā
a factor of the pathmaggaṅgā?
whichYā
indeedkho,
monksbhikkhave,
noble·mindariyacittassa
not·defilement·mindanāsavacittassa
noble·path·endowedariyamaggasamaṅgino
noble·pathariyamaggaṁ
developingbhāvayato
from the fourcatūhi
speech·misconductvacīduccaritehi
back·delightārati
apart·delightvirati
against·abstainpaṭivirati
refrainingveramaṇī—
thisayaṁ,
monksbhikkhave,
right·speechsammāvācā
nobleariyā
not·defilementanāsavā
world·beyondlokuttarā
a factor of the pathmaggaṅgā.
And what is right speech that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right speech that is noble.
heSo
wrong·speechmicchāvācāya
for giving uppahānāya
makes an effortvāyamati,
right·speechsammāvācāya
for embracingupasampadāya;
him·thissvāssa
ishoti
right effortsammāvāyāmo.
heSo
mindfulsato
wrong·speechmicchāvācaṁ
gives uppajahati,
mindfulsato
right·speechsammāvācaṁ
up·take upupasampajja
dwellsviharati;
him·thissāssa
ishoti
right mindfulnesssammāsati.
so·theseItiyime
threetayo
thingsdhammā
right·speechsammāvācaṁ
after·around·runanuparidhāvanti
keep circling aroundanuparivattanti,
that isseyyathidaṁ—sammādiṭṭhi,
right effortsammāvāyāmo,
right mindfulnesssammāsati.
They make an effort to give up wrong speech and embrace right speech: that’s their right effort. Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness. So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness.
there; in that contextTatra,
O monksbhikkhave,
right·viewsammādiṭṭhi
before·goingpubbaṅgamā
ishoti.
and howKathañca,
O monksbhikkhave,
right·viewsammādiṭṭhi
before·goingpubbaṅgamā
ishoti?
wrong·actionMicchākammantaṁ
'wrong action'‘micchākammanto’ti
understandspajānāti,
right·actionsammākammantaṁ
'right action'‘sammākammanto’ti
understandspajānāti;
of him, that is; he has thissāssa
ishoti
right viewsammādiṭṭhi.
In this context, right view comes first. And how does right view come first? When you understand wrong action as wrong action and right action as right action, that’s your right view.
whatKatamo
andca,
monksbhikkhave,
wrong actionmicchākammanto?
killing living creaturesPāṇātipāto,
stealingadinnādānaṁ,
sexual misconductkāmesumicchācāro—
thisayaṁ,
monksbhikkhave,
wrong actionmicchākammanto.
And what is wrong action? Killing living creatures, stealing, and sexual misconduct. This is wrong action.
whatKatamo
andca,
monksbhikkhave,
right actionsammākammanto?
right action, I say, twofoldSammākammantampahaṁ,
monksbhikkhave,
twofolddvāyaṁ
I sayvadāmi—
there isatthi,
monksbhikkhave,
right·actionsammākammanto
with·defilementsāsavo
good deed·partakingpuññabhāgiyo
ripening in attachmentsupadhivepakko;
there isatthi,
monksbhikkhave,
right·actionsammākammanto
nobleariyo
not·defilementanāsavo
world·beyondlokuttaro
a factor of the pathmaggaṅgo.
And what is right action? Right action is twofold, I say. There is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right action that is noble, undefiled, transcendent, a factor of the path.
whichKatamo
andca,
monksbhikkhave,
right·actionsammākammanto
accompanied by defilementssāsavo
merit·partakingpuññabhāgiyo
ripening in attachmentsupadhivepakko?
from killing living creaturesPāṇātipātā
refrainingveramaṇī,
from stealingadinnādānā
refrainingveramaṇī,
from sexual misconductkāmesumicchācārā
refrainingveramaṇī—
thisayaṁ,
monksbhikkhave,
right·actionsammākammanto
accompanied by defilementssāsavo
merit·partakingpuññabhāgiyo
ripening in attachmentsupadhivepakko.
And what is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Refraining from killing living creatures, stealing, and sexual misconduct. This is right action that is accompanied by defilements.
whatKatamo
andca,
monksbhikkhave,
right·actionsammākammanto
nobleariyo
without·effluentsanāsavo
world·beyondlokuttaro
path·factormaggaṅgo?
theYā
indeedkho,
monksbhikkhave,
noble·mindariyacittassa
without·effluents·mindanāsavacittassa
noble·path·possessingariyamaggasamaṅgino
noble·pathariyamaggaṁ
developingbhāvayato
from threetīhi
body·misconductkāyaduccaritehi
desistingārati
abstainingvirati
abstinencepaṭivirati
refraining—veramaṇī—
this,ayaṁ,
monksbhikkhave,
right·actionsammākammanto
nobleariyo
without·effluentsanāsavo
world·beyondlokuttaro
path·factormaggaṅgo.
And what is right action that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right action that is noble.
theySo
wrong·actionmicchākammantassa
for giving uppahānāya
they make an effortvāyamati,
right·actionsammākammantassa
for embracingupasampadāya;
that·of themsvāssa
ishoti
right effortsammāvāyāmo.
theySo
mindfullysato
wrong·actionmicchākammantaṁ
they give uppajahati,
mindfullysato
right·actionsammākammantaṁ
near·together·embraceupasampajja
they liveviharati;
that·of themsāssa
ishoti
right mindfulnesssammāsati.
thus + theseItiyime
threetayo
thingsdhammā
right·actionsammākammantaṁ
after·around·runanuparidhāvanti
keep circling aroundanuparivattanti,
namely: right viewseyyathidaṁ—sammādiṭṭhi,
right effortsammāvāyāmo,
right mindfulnesssammāsati.
They make an effort to give up wrong action and embrace right action: that’s their right effort. Mindfully they give up wrong action and take up right action: that’s their right mindfulness. So these three things keep running and circling around right action, namely: right view, right effort, and right mindfulness.
thereTatra,
monksbhikkhave,
right·viewsammādiṭṭhi
fore·goingpubbaṅgamā
ishoti.
and howKathañca,
monksbhikkhave,
right·viewsammādiṭṭhi
fore·goingpubbaṅgamā
ishoti?
wrong·livelihoodMicchāājīvaṁ
as wrong livelihood‘micchāājīvo’ti
understandspajānāti,
right·livelihoodsammāājīvaṁ
as right livelihood‘sammāājīvo’ti
understandspajānāti;
that·for himsāssa
ishoti
right viewsammādiṭṭhi.
In this context, right view comes first. And how does right view come first? When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.
whichKatamo
andca,
monksbhikkhave,
wrong·livelihoodmicchāājīvo?
fawningKuhanā,
flatterylapanā,
hintingnemittikatā,
belittlingnippesikatā,
with material thingslābhena
material thingslābhaṁ
chasing afternijigīsanatā—
thisayaṁ,
monksbhikkhave,
wrong·livelihoodmicchāājīvo.
And what is wrong livelihood? Fawning, flattery, hinting, and belittling, and using material things to chase after other material things. This is wrong livelihood.
whatKatamo
andca,
monksbhikkhave,
right livelihoodsammāājīvo?
right·livelihood + ISammāājīvampahaṁ,
monksbhikkhave,
twofolddvāyaṁ
I sayvadāmi—
there isatthi,
monksbhikkhave,
right livelihoodsammāājīvo
accompanied by defilementssāsavo
partaking of meritpuññabhāgiyo
ripening in attachmentsupadhivepakko;
there isatthi,
monksbhikkhave,
right livelihoodsammāājīvo
nobleariyo
undefiledanāsavo
transcendentlokuttaro
a factor of the pathmaggaṅgo.
And what is right livelihood? Right livelihood is twofold, I say. There is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.
whatKatamo
andca,
bhikkhusbhikkhave,
right·livelihoodsammāājīvo
accompanied by defilementssāsavo
merit·sharingpuññabhāgiyo
attachment·ripeningupadhivepakko?
hereIdha,
bhikkhusbhikkhave,
noble·discipleariyasāvako
wrong·livelihoodmicchāājīvaṁ
having given uppahāya
right·livelihoodsammāājīvena
a livingjīvikaṁ
earnskappeti—
thisayaṁ,
bhikkhusbhikkhave,
right·livelihoodsammāājīvo
accompanied by defilementssāsavo
merit·sharingpuññabhāgiyo
attachment·ripeningupadhivepakko.
And what is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments? It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. This is right livelihood that is accompanied by defilements.
whichKatamo
andca,
monksbhikkhave,
right·livelihoodsammāājīvo
nobleariyo
not·defilementanāsavo
world·beyondlokuttaro
factor of the pathmaggaṅgo?
whichYā
indeedkho,
monksbhikkhave,
noble·mindariyacittassa
not·defilement·mindanāsavacittassa
noble·path·possessingariyamaggasamaṅgino
noble·pathariyamaggaṁ
developingbhāvayato
wrong·livelihoodmicchāājīvā
desistingārati
abstainingvirati
abstinencepaṭivirati
refrainingveramaṇī—
thisayaṁ,
monksbhikkhave,
right·livelihoodsammāājīvo
nobleariyo
not·defilementanāsavo
world·beyondlokuttaro
factor of the pathmaggaṅgo.
And what is right livelihood that is noble, undefiled, transcendent, a factor of the path? It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right livelihood that is noble.
heSo
wrong·livelihoodmicchāājīvassa
for giving uppahānāya
makes an effortvāyamati,
right·livelihoodsammāājīvassa
for embracingupasampadāya;
that + for himsvāssa
ishoti
right effortsammāvāyāmo.
heSo
mindfulsato
wrong·livelihoodmicchāājīvaṁ
gives uppajahati,
mindfulsato
right·livelihoodsammāājīvaṁ
having embracedupasampajja
dwellsviharati;
that + for himsāssa
ishoti
right mindfulnesssammāsati.
thus + theseItiyime
threetayo
thingsdhammā
right·livelihoodsammāājīvaṁ
keep running aroundanuparidhāvanti
keep circling aroundanuparivattanti,
that is: right viewseyyathidaṁ—sammādiṭṭhi,
right effortsammāvāyāmo,
right mindfulnesssammāsati.
They make an effort to give up wrong livelihood and embrace right livelihood: that’s their right effort. Mindfully they give up wrong livelihood and take up right livelihood: that’s their right mindfulness. So these three things keep running and circling around right livelihood, namely: right view, right effort, and right mindfulness.
thereTatra,
monksbhikkhave,
right·viewsammādiṭṭhi
first·goingpubbaṅgamā
ishoti.
and howKathañca,
monksbhikkhave,
right·viewsammādiṭṭhi
first·goingpubbaṅgamā
ishoti?
for one of right viewSammādiṭṭhissa,
monksbhikkhave,
right·purposesammāsaṅkappo
is producedpahoti,
right·purposesammāsaṅkappassa
right·speechsammāvācā
is producedpahoti,
right·speechsammāvācassa
right·actionsammākammanto
is producedpahoti,
right·actionsammākammantassa
right·livelihoodsammāājīvo
is producedpahoti,
right·livelihoodsammāājīvassa
right·effortsammāvāyāmo
is producedpahoti,
right·effortsammāvāyāmassa
right·mindfulnesssammāsati
is producedpahoti,
right·mindfulnesssammāsatissa
right·immersionsammāsamādhi
is producedpahoti,
right·immersionsammāsamādhissa
right·knowledgesammāñāṇaṁ
is producedpahoti,
right·knowledgesammāñāṇassa
right·freedomsammāvimutti
is producedpahoti.
thusIti
indeedkho,
monksbhikkhave,
eightfold·endowedaṭṭhaṅgasamannāgato
traineesekkho,
tenfold·endoweddasaṅgasamannāgato
perfected onearahā
ishoti.
there·tooTatrapi
right·knowledgesammāñāṇena
manyaneke
badpāpakā
un-·skillfulakusalā
qualitiesdhammā
apart·gonevigatā
development·fulfillmentbhāvanāpāripūriṁ
they gogacchanti.
In this context, right view comes first. And how does right view come first? Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom. So the trainee has eight factors, while the perfected one has ten factors. And here too, the eradication of many bad, unskillful qualities is fully developed due to right knowledge.
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