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Majjhima Nikāya 117

Mahācattārīsakasutta

The Great Forty · Translation: Bhikkhu Sujato, SuttaCentral

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thereTatra, monksbhikkhave, right viewsammādiṭṭhi forerunnerpubbaṅgamā ishoti.
and howKathañca, monksbhikkhave, right viewsammādiṭṭhi forerunnerpubbaṅgamā is?hoti?
for one of right viewSammādiṭṭhissa, monksbhikkhave, wrong viewmicchādiṭṭhi worn awaynijjiṇṇā ishoti.
whichYe andca because of wrong viewmicchādiṭṭhipaccayā manyaneke badpāpakā unskillfulakusalā qualitiesdhammā arisesambhavanti theyte and for himcassa worn awaynijjiṇṇā arehonti.
because of right viewSammādiṭṭhipaccayā manyaneke skillfulkusalā qualitiesdhammā to fullness of developmentbhāvanāpāripūriṁ gogacchanti.
for one of right purposeSammāsaṅkappassa, monksbhikkhave, wrong purposemicchāsaṅkappo worn awaynijjiṇṇo ishoti …pe……pe…
for one of right speechsammāvācassa, monksbhikkhave, wrong speechmicchāvācā worn awaynijjiṇṇā ishoti ……
for one of right actionsammākammantassa, monksbhikkhave, wrong actionmicchākammanto worn awaynijjiṇṇo ishoti ……
for one of right livelihoodsammāājīvassa, monksbhikkhave, wrong livelihoodmicchāājīvo worn awaynijjiṇṇo ishoti ……
for one of right effortsammāvāyāmassa, monksbhikkhave, wrong effortmicchāvāyāmo worn awaynijjiṇṇo ishoti ……
for one of right mindfulnesssammāsatissa, monksbhikkhave, wrong mindfulnessmicchāsati worn awaynijjiṇṇā ishoti ……
for one of right immersionsammāsamādhissa, monksbhikkhave, wrong immersionmicchāsamādhi worn awaynijjiṇṇo ishoti ……
for one of right knowledgesammāñāṇassa, monksbhikkhave, wrong knowledgemicchāñāṇaṁ worn awaynijjiṇṇaṁ ishoti ……
for one of right freedomsammāvimuttassa, monksbhikkhave, wrong freedommicchāvimutti worn awaynijjiṇṇā is.hoti.
whichYe andca because of wrong freedommicchāvimuttipaccayā manyaneke badpāpakā unskillfulakusalā qualitiesdhammā arisesambhavanti theyte and for himcassa worn awaynijjiṇṇā 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.

because of right freedomSammāvimuttipaccayā andca manyaneke skillfulkusalā qualitiesdhammā full developmentbhāvanāpāripūriṁ 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 on the side of the unskillfulakusalapakkhā—
of the Great Fortymahācattārīsako exposition of the teachingdhammapariyāyo has been rolled forthpavattito not to be rolled backappaṭivattiyo 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 anykoci, O monksbhikkhave, asceticsamaṇo orvā brahminbrāhmaṇo orvā thisimaṁ Great Fortymahācattārīsakaṁ exposition of the teachingdhammapariyāyaṁ should be criticizedgarahitabbaṁ should be rejectedpaṭikkositabbaṁ might imaginemaññeyya for himtassa in this very lifediṭṭheva in the lifedhamme on ten legitimate groundsdasasahadhammikā rebuttals and criticismsvādānuvādā worthy of censuregārayhaṁ groundṭhānaṁ they come toāgacchanti—
right viewsammādiṭṭhiñce this gentlemanbhavaṁ criticizesgarahati, whoye andca wrong viewmicchādiṭṭhī ascetics and brahminssamaṇabrāhmaṇā thosete by this gentlemanbhoto are honoredpujjā, thosete by this gentlemanbhoto are praisedpāsaṁsā;
right purposesammāsaṅkappañce this gentlemanbhavaṁ criticizesgarahati, whoye andca wrong purposemicchāsaṅkappā ascetics and brahminssamaṇabrāhmaṇā thosete by this gentlemanbhoto are honoredpujjā, thosete by this gentlemanbhoto are praisedpāsaṁsā;
right speechsammāvācañce this gentlemanbhavaṁ criticizesgarahati …pe……pe…
right actionsammākammantañce this gentlemanbhavaṁ criticizesgarahati ……
right livelihoodsammāājīvañce this gentlemanbhavaṁ criticizesgarahati ……
right effortsammāvāyāmañce this gentlemanbhavaṁ criticizesgarahati ……
right mindfulnesssammāsatiñce this gentlemanbhavaṁ criticizesgarahati ……
right immersionsammāsamādhiñce this gentlemanbhavaṁ criticizesgarahati ……
right knowledgesammāñāṇañce this gentlemanbhavaṁ criticizesgarahati ……
right freedomsammāvimuttiñce this gentlemanbhavaṁ criticizesgarahati, whoye andca wrong freedommicchāvimuttī ascetics and brahminssamaṇabrāhmaṇā 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 to be rejectedpaṭikkositabbaṁ 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.

those tooYepi theyte, monksbhikkhave, wereahesuṁ loudokkalā bold advocatesvassabhaññā no-cause theoristsahetuvādā inaction theoristsakiriyavādā nihilist theoristsnatthikavādā they tootepi the Great Fortymahācattārīsakaṁ the exposition of the teachingdhammapariyāyaṁ notna should be criticizedgarahitabbaṁ nor should be rejectednappaṭikkositabbaṁ they thoughtamaññiṁsu.
thatTaṁ whatkissa is the causehetu?
for fear of blame, provocation, and fault-findingNindābyārosaupārambhabhayā”ti.
this he saidIdamavoca the Blessed Onebhagavā.
satisfiedAttamanā thosete monksbhikkhū of the Blessed Onebhagavato speechbhāsitaṁ approvedabhinandunti.
the 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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