The Great Forty · Translation: Bhikkhu Sujato, SuttaCentral
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thereTatra,
monksbhikkhave,
right·viewsammādiṭṭhi
before·goingpubbaṅgamā
ishoti.
and howKathañca,
monksbhikkhave,
right·viewsammādiṭṭhi
before·goingpubbaṅgamā
is?hoti?
for one of right viewSammādiṭṭhissa,
monksbhikkhave,
wrong·viewmicchādiṭṭhi
down·wornnijjiṇṇā
ishoti.
whichYe
andca
wrong·view·becausemicchādiṭṭhipaccayā
manyaneke
badpāpakā
un·skillfulakusalā
qualitiesdhammā
together·becomesambhavanti
theyte
and for himcassa
down·wornnijjiṇṇā
arehonti.
right·view·becauseSammādiṭṭhipaccayā
manyaneke
skillfulkusalā
qualitiesdhammā
development·fullnessbhāvanāpāripūriṁ
gogacchanti.
for one of right purposeSammāsaṅkappassa,
monksbhikkhave,
wrong·purposemicchāsaṅkappo
down·wornnijjiṇṇo
ishoti
…pe……pe…
for one of right speechsammāvācassa,
monksbhikkhave,
wrong·speechmicchāvācā
down·wornnijjiṇṇā
ishoti
……
for one of right actionsammākammantassa,
monksbhikkhave,
wrong·actionmicchākammanto
down·wornnijjiṇṇo
ishoti
……
for one of right livelihoodsammāājīvassa,
monksbhikkhave,
wrong·livelihoodmicchāājīvo
down·wornnijjiṇṇo
ishoti
……
for one of right effortsammāvāyāmassa,
monksbhikkhave,
wrong·effortmicchāvāyāmo
down·wornnijjiṇṇo
ishoti
……
for one of right mindfulnesssammāsatissa,
monksbhikkhave,
wrong·mindfulnessmicchāsati
down·wornnijjiṇṇā
ishoti
……
for one of right immersionsammāsamādhissa,
monksbhikkhave,
wrong·immersionmicchāsamādhi
down·wornnijjiṇṇo
ishoti
……
for one of right knowledgesammāñāṇassa,
monksbhikkhave,
wrong·knowledgemicchāñāṇaṁ
down·wornnijjiṇṇaṁ
ishoti
……
for one of right freedomsammāvimuttassa,
monksbhikkhave,
wrong·freedommicchāvimutti
down·wornnijjiṇṇā
is.hoti.
whichYe
andca
wrong·freedom·becausemicchāvimuttipaccayā
manyaneke
badpāpakā
un·skillfulakusalā
qualitiesdhammā
together·becomesambhavanti
theyte
and for himcassa
down·wornnijjiṇṇā
are.honti.
In this context, right view comes first. And how does right view come first? For one of right view, wrong view is worn away. And the many bad, unskillful qualities that arise because of wrong view are worn away. And because of right view, many skillful qualities are fully developed. For one of right purpose, wrong purpose is worn away. … For one of right speech, wrong speech is worn away. … For one of right action, wrong action is worn away. … For one of right livelihood, wrong livelihood is worn away. … For one of right effort, wrong effort is worn away. … For one of right mindfulness, wrong mindfulness is worn away. … For one of right immersion, wrong immersion is worn away. … For one of right knowledge, wrong knowledge is worn away. … For one of right freedom, wrong freedom is worn away. And the many bad, unskillful qualities that arise because of wrong freedom are worn away.
right·freedom·conditionSammāvimuttipaccayā andca manyaneke skillfulkusalā qualitiesdhammā development·fullnessbhāvanāpāripūriṁ they gogacchanti.
And because of right freedom, many skillful qualities are fully developed.
thusIti
indeedkho,
O monasticsbhikkhave,
twentyvīsati
on the side of the skillfulkusalapakkhā,
twentyvīsati
unskillful·sideakusalapakkhā—
great·fortymahācattārīsako
teaching·expositiondhammapariyāyo
forth·rollpavattito
not back·rollappaṭivattiyo
by an asceticsamaṇena
orvā
by a brahminbrāhmaṇena
orvā
by a goddevena
orvā
by Māramārena
orvā
by a divinitybrahmunā
orvā
by anyonekenaci
orvā
in the worldlokasmiṁ.
So there are twenty on the side of the skillful, and twenty on the side of the unskillful. This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.
whoeverYo
indeedhi
who·anykoci,
O monksbhikkhave,
asceticsamaṇo
orvā
brahminbrāhmaṇo
orvā
thisimaṁ
great·fortymahācattārīsakaṁ
teaching·expositiondhammapariyāyaṁ
should be criticizedgarahitabbaṁ
against·rejectedpaṭikkositabbaṁ
might imaginemaññeyya
for himtassa
seen·verydiṭṭheva
in the lifedhamme
ten·legitimatedasasahadhammikā
rebuttals and criticismsvādānuvādā
worthy of censuregārayhaṁ
groundṭhānaṁ
to·goāgacchanti—
right·view·ifsammādiṭṭhiñce
this gentlemanbhavaṁ
criticizesgarahati,
whoye
andca
wrong·viewmicchādiṭṭhī
ascetic·brahminsamaṇabrāhmaṇā
thosete
by this gentlemanbhoto
are honoredpujjā,
thosete
by this gentlemanbhoto
are praisedpāsaṁsā;
right·purpose·ifsammāsaṅkappañce
this gentlemanbhavaṁ
criticizesgarahati,
whoye
andca
wrong·purposemicchāsaṅkappā
ascetic·brahminsamaṇabrāhmaṇā
thosete
by this gentlemanbhoto
are honoredpujjā,
thosete
by this gentlemanbhoto
are praisedpāsaṁsā;
right·speech·ifsammāvācañce
this gentlemanbhavaṁ
criticizesgarahati
…pe……pe…
right·action·ifsammākammantañce
this gentlemanbhavaṁ
criticizesgarahati
……
right·livelihood·ifsammāājīvañce
this gentlemanbhavaṁ
criticizesgarahati
……
right·effort·ifsammāvāyāmañce
this gentlemanbhavaṁ
criticizesgarahati
……
right·mindfulness·ifsammāsatiñce
this gentlemanbhavaṁ
criticizesgarahati
……
right·immersion·ifsammāsamādhiñce
this gentlemanbhavaṁ
criticizesgarahati
……
right·knowledge·ifsammāñāṇañce
this gentlemanbhavaṁ
criticizesgarahati
……
right·freedom·ifsammāvimuttiñce
this gentlemanbhavaṁ
criticizesgarahati,
whoye
andca
wrong·freedommicchāvimuttī
ascetic·brahminsamaṇabrāhmaṇā
thosete
by this gentlemanbhoto
are honoredpujjā,
thosete
by this gentlemanbhoto
are praisedpāsaṁsā.
If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on ten legitimate grounds in this very life. If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view. If they criticize right purpose … right speech … right action … right livelihood … right effort … right mindfulness … right immersion … right knowledge … right freedom, they praise and honor the ascetics and brahmins who have wrong freedom.
whoeverYo anykoci, monksbhikkhave, asceticsamaṇo orvā brahminbrāhmaṇo orvā thisimaṁ Great Fortymahācattārīsakaṁ exposition of the teachingdhammapariyāyaṁ to be criticizedgarahitabbaṁ against·rejectpaṭikkositabbaṁ might imaginemaññeyya of himtassa in this very lifediṭṭheva in the Dhammadhamme theseime ten legitimatedasasahadhammikā rebuttal and criticismvādānuvādā groundsgārayhaṁ worthy of criticismṭhānaṁ they come toāgacchanti.
If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on these ten legitimate grounds in this very life.
who·alsoYepi
theyte,
monksbhikkhave,
wereahesuṁ
loudokkalā
bold advocatesvassabhaññā
not·cause·doctrineahetuvādā
not·action·doctrineakiriyavādā
nihilist·doctrinenatthikavādā
they·alsotepi
great·fortymahācattārīsakaṁ
teaching·expositiondhammapariyāyaṁ
notna
should be criticizedgarahitabbaṁ
not + rejectnappaṭikkositabbaṁ
they thoughtamaññiṁsu.
thatTaṁ
whatkissa
is the causehetu?
for fear of blame, provocation, and fault-findingNindābyārosaupārambhabhayā”ti.
this·saidIdamavoca
the Blessed Onebhagavā.
satisfiedAttamanā
thosete
monksbhikkhū
of the Blessed Onebhagavato
speechbhāsitaṁ
approvedabhinandunti.
great·forty·discourseMahācattārīsakasuttaṁ
is finishedniṭṭhitaṁ
the seventhsattamaṁ.
Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected. Why is that? For fear of being blamed, provoked, and faulted.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.
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