The Great Forty · Translation: Bhikkhu Sujato, SuttaCentral
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thusEvaṁ
by meme
heard—sutaṁ—
oneekaṁ
timesamayaṁ
the Blessed Onebhagavā
at Sāvatthīsāvatthiyaṁ
was stayingviharati
in Jeta's Grovejetavane
of Anāthapiṇḍikaanāthapiṇḍikassa
monastery.ārāme.
thereTatra
indeedkho
the Blessed Onebhagavā
mendicantsbhikkhū
addressed:āmantesi:
"mendicants"“bhikkhavo”ti.
"venerable sir"“Bhadante”ti
theyte
mendicantsbhikkhū
to the Blessed Onebhagavato
replied.paccassosuṁ.
the Blessed OneBhagavā
said this:etadavoca:
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:
noble“ariyaṁ
to youvo,
mendicantsbhikkhave,
right·immersionsammāsamādhiṁ
I will teachdesessāmi
with·vital conditionsaupanisaṁ
with its prerequisitessaparikkhāraṁ.
thatTaṁ
listensuṇātha,
wellsādhukaṁ
mindmanasi
applykarotha,
I will speakbhāsissāmī”ti.
yes“Evaṁ,
sir + quotation markerbhante”ti
indeedkho
thosete
mendicantsbhikkhū
to the Buddhabhagavato
repliedpaccassosuṁ.
the BuddhaBhagavā
said thisetadavoca:
“Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites. Listen and apply your mind well, I will speak.” “Yes, sir,” they replied. The Buddha said this:
what“Katamo
andca,
monksbhikkhave,
nobleariyo
right·immersionsammāsamādhi
with·vital conditionsaupaniso
with·prerequisitesaparikkhāro?
that is·right·viewSeyyathidaṁ—sammādiṭṭhi,
right·purposesammāsaṅkappo,
right·speechsammāvācā,
right·actionsammākammanto,
right·livelihoodsammāājīvo,
right·effortsammāvāyāmo,
right·mindfulnesssammāsati;
whichyā
indeedkho,
monksbhikkhave,
with theseimehi
seven·factorsattahaṅgehi
of mindcittassa
unificationekaggatā
as prerequisites—parikkhatā—
thisayaṁ
is called,vuccati,
monksbhikkhave,
nobleariyo
right·immersionsammāsamādhi
with·vital conditionsaupaniso
alsoitipi,
with·prerequisitesaparikkhāro
also.itipi.
“And what is noble right immersion with its vital conditions and its prerequisites? They are: right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.
thereTatra,
monksbhikkhave,
right·viewsammādiṭṭhi
before·goingpubbaṅgamā
ishoti.
and howKathañca,
monksbhikkhave,
right·viewsammādiṭṭhi
before·goingpubbaṅgamā
ishoti?
wrong·viewMicchādiṭṭhiṁ
wrong·view‘micchādiṭṭhī’ti
understandspajānāti,
right·viewsammādiṭṭhiṁ
right·view‘sammādiṭṭhī’ti
that + hispajānāti—sāssa
ishoti
right viewsammādiṭṭhi.
In this context, right view comes first. And how does right view come first? When you understand wrong view as wrong view and right view as right view, that’s your right view.
whatKatamā
andca,
monksbhikkhave,
wrong viewmicchādiṭṭhi?
there is not‘Natthi
givingdinnaṁ,
there is notnatthi
sacrificeyiṭṭhaṁ,
there is notnatthi
offeringhutaṁ,
there is notnatthi
well-done·badly-donesukatadukkaṭānaṁ
of deedskammānaṁ
fruitphalaṁ
resultvipāko,
there is notnatthi
thisayaṁ
worldloko,
there is notnatthi
otherparo
worldloko,
there is notnatthi
mothermātā,
there is notnatthi
fatherpitā,
there is notnatthi
beingssattā
spontaneously rebornopapātikā,
there is notnatthi
in the worldloke
ascetic·brahminsamaṇabrāhmaṇā
rightly comportedsammaggatā
rightly·practicedsammāpaṭipannā
whoye
this + andimañca
worldlokaṁ
other + andparañca
worldlokaṁ
oneselfsayaṁ
with insightabhiññā
having realizedsacchikatvā
describepavedentī’ti—
thisayaṁ,
monksbhikkhave,
wrong viewmicchādiṭṭhi.
And what is wrong view? ‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’ This is wrong view.
whichKatamā
andca,
monksbhikkhave,
right viewsammādiṭṭhi?
right view, I say, is twofoldSammādiṭṭhimpahaṁ,
monksbhikkhave,
twofolddvāyaṁ
I sayvadāmi—
there isatthi,
monksbhikkhave,
right viewsammādiṭṭhi
accompanied by defilementssāsavā
partakes of good deedspuññabhāgiyā
ripens in attachmentsupadhivepakkā;
there isatthi,
monksbhikkhave,
right viewsammādiṭṭhi
nobleariyā
undefiledanāsavā
transcendentlokuttarā
a factor of the pathmaggaṅgā.
And what is right view? Right view is twofold, I say. There is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right view that is noble, undefiled, transcendent, a factor of the path.
whatKatamā
andca,
monksbhikkhave,
right·viewsammādiṭṭhi
accompanied by defilementssāsavā
good deed·partakingpuññabhāgiyā
ripening in attachmentsupadhivepakkā?
there is‘Atthi
givingdinnaṁ,
there isatthi
sacrificeyiṭṭhaṁ,
there isatthi
offeringhutaṁ,
there isatthi
good deed·bad deedsukatadukkaṭānaṁ
of deedskammānaṁ
fruitphalaṁ
resultvipāko,
there isatthi
thisayaṁ
worldloko,
there isatthi
otherparo
worldloko,
there isatthi
mothermātā,
there isatthi
fatherpitā,
there isatthi
beingssattā
spontaneously rebornopapātikā,
there isatthi
in the worldloke
ascetic·brahminsamaṇabrāhmaṇā
right·comportedsammaggatā
right·practicedsammāpaṭipannā
whoye
this + andimañca
worldlokaṁ
other + andparañca
worldlokaṁ
with their ownsayaṁ
insightabhiññā
with own eyes·dosacchikatvā
they describepavedentī’ti—
thisayaṁ,
monksbhikkhave,
right·viewsammādiṭṭhi
accompanied by defilementssāsavā
good deed·partakingpuññabhāgiyā
ripening in attachmentsupadhivepakkā.
And what is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments? ‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’ This is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments.
whatKatamā
andca,
monksbhikkhave,
right·viewsammādiṭṭhi
nobleariyā
not·defiledanāsavā
world·beyondlokuttarā
a factor of the pathmaggaṅgā?
whichYā
indeedkho,
monksbhikkhave,
noble·mindariyacittassa
not·defiled·mindanāsavacittassa
noble·path·possessingariyamaggasamaṅgino
noble·pathariyamaggaṁ
developingbhāvayato
wisdompaññā
wisdom·facultypaññindriyaṁ
wisdom·powerpaññābalaṁ
principle·investigation·awakening factordhammavicayasambojjhaṅgo
right·viewsammādiṭṭhi
path·factormaggaṅgaṁ—
thisayaṁ
is calledvuccati,
monksbhikkhave,
right·viewsammādiṭṭhi
nobleariyā
not·defiledanāsavā
world·beyondlokuttarā
path·factormaggaṅgā.
And what is right view that is noble, undefiled, transcendent, a factor of the path? It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles, and right view as a factor of the path—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is called right view that is noble, undefiled, transcendent, a factor of the path.
heSo
wrong·viewmicchādiṭṭhiyā
for the abandoning ofpahānāya
strivesvāyamati,
right viewsammādiṭṭhiyā,
for the attainment ofupasampadāya,
that + for himsvāssa
ishoti
right effortsammāvāyāmo.
heSo
mindfulsato
wrong·viewmicchādiṭṭhiṁ
gives uppajahati,
mindfulsato
right·viewsammādiṭṭhiṁ
having embracedupasampajja
dwellsviharati,
that + for himsāssa
ishoti
right mindfulnesssammāsati.
thus + theseItiyime
threetayo
thingsdhammā
right·viewsammādiṭṭhiṁ
run afteranuparidhāvanti
circle aroundanuparivattanti,
namelyseyyathidaṁ—sammādiṭṭhi,
right effortsammāvāyāmo,
right mindfulnesssammāsati.
They make an effort to give up wrong view and embrace right view: that’s their right effort. Mindfully they give up wrong view and embrace right view: that’s their right mindfulness. So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness.
in this contextTatra,
monksbhikkhave,
right viewsammādiṭṭhi
comes firstpubbaṅgamā
ishoti.
and howKathañca,
monksbhikkhave,
right viewsammādiṭṭhi
comes firstpubbaṅgamā
ishoti?
wrong purposeMicchāsaṅkappaṁ
'wrong purpose'‘micchāsaṅkappo’ti
one understandspajānāti,
right purposesammāsaṅkappaṁ
'right purpose'‘sammāsaṅkappo’ti
one understandspajānāti,
that is one'ssāssa
ishoti
right viewsammādiṭṭhi.
In this context, right view comes first. And how does right view come first? When you understand wrong purpose as wrong purpose and right purpose as right purpose, that’s your right view.
whichKatamo
andca,
monksbhikkhave,
wrong purposemicchāsaṅkappo?
purpose of sensualityKāmasaṅkappo,
purpose of malicebyāpādasaṅkappo,
purpose of crueltyvihiṁsāsaṅkappo—
thisayaṁ,
monksbhikkhave,
wrong purposemicchāsaṅkappo.
And what is wrong purpose? Purposes of sensuality, of malice, and of cruelty. This is wrong purpose.
whichKatamo
andca,
monksbhikkhave,
right·purposesammāsaṅkappo?
right·purpose + ISammāsaṅkappampahaṁ,
monksbhikkhave,
twofolddvāyaṁ
I sayvadāmi—
there isatthi,
monksbhikkhave,
right·purposesammāsaṅkappo
accompanied by defilementssāsavo
good deed·partakingpuññabhāgiyo
attachment·ripeningupadhivepakko;
there isatthi,
monksbhikkhave,
right·purposesammāsaṅkappo
nobleariyo
not·defilementanāsavo
world·beyondlokuttaro
factor of the pathmaggaṅgo.
And what is right purpose? Right purpose is twofold, I say. There is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments. And there is right purpose that is noble, undefiled, transcendent, a factor of the path.
whatKatamo
andca,
monksbhikkhave,
right·purposesammāsaṅkappo
accompanied by defilementssāsavo
merit·sharingpuññabhāgiyo
ripening in attachmentsupadhivepakko?
purpose of renunciationNekkhammasaṅkappo,
purpose of good willabyāpādasaṅkappo,
purpose of harmlessnessavihiṁsāsaṅkappo:
this‘ayaṁ,
monksbhikkhave,
right·purposesammāsaṅkappo
accompanied by defilementssāsavo
merit·sharingpuññabhāgiyo
ripening in attachmentsupadhivepakko’.
And what is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments? Purposes of renunciation, good will, and harmlessness. This is right purpose that is accompanied by defilements.
whatKatamo
andca,
monksbhikkhave,
right·purposesammāsaṅkappo
nobleariyo
un-·defilementanāsavo
world·beyondlokuttaro
path·factormaggaṅgo?
whichYo
indeedkho,
monksbhikkhave,
noble·mindariyacittassa
un-·defilement·mindanāsavacittassa
noble·path·possessingariyamaggasamaṅgino
noble·pathariyamaggaṁ
developingbhāvayato
thinkingtakko
placing·thinkingvitakko
thoughtsaṅkappo
plantingappanā
implantingbyappanā
of the mindcetaso
into·down·embeddingabhiniropanā
verbal·processvacīsaṅkhāro—
thisayaṁ,
monksbhikkhave,
right·purposesammāsaṅkappo
nobleariyo
un-·defilementanāsavo
world·beyondlokuttaro
path·factormaggaṅgo.
And what is right purpose that is noble, undefiled, transcendent, a factor of the path? It’s the thinking—the placing of the mind, thought, planting, implanting, embedding of the mind, verbal process—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path. This is right purpose that is noble.
heSo
wrong·purposemicchāsaṅkappassa
for the giving uppahānāya
makes an effortvāyamati,
right·purposesammāsaṅkappassa
for the embracingupasampadāya,
he·for himsvāssa
ishoti
right effortsammāvāyāmo.
heSo
mindfulsato
wrong·purposemicchāsaṅkappaṁ
gives uppajahati,
mindfulsato
right·purposesammāsaṅkappaṁ
near·together·enterupasampajja
dwellsviharati;
he·for himsāssa
ishoti
right mindfulnesssammāsati.
indeed·theseItiyime
threetayo
thingsdhammā
right·purposesammāsaṅkappaṁ
along·around·runanuparidhāvanti
keep circlinganuparivattanti,
namely right viewseyyathidaṁ—sammādiṭṭhi,
right effortsammāvāyāmo,
right mindfulnesssammāsati.
They make an effort to give up wrong purpose and embrace right purpose: that’s their right effort. Mindfully they give up wrong purpose and take up right purpose: that’s their right mindfulness. So these three things keep running and circling around right purpose, namely: right view, right effort, and right mindfulness.
there; in that contextTatra,
O monksbhikkhave,
right·viewsammādiṭṭhi
first·go·goingpubbaṅgamā
ishoti.
and howKathañca,
O monksbhikkhave,
right·viewsammādiṭṭhi
first·go·goingpubbaṅgamā
ishoti?
wrong·speechMicchāvācaṁ
as wrong speech‘micchāvācā’ti
understandspajānāti,
right·speechsammāvācaṁ
as right speech‘sammāvācā’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 speech as wrong speech and right speech as right speech, that’s your right view.
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