Sammādiṭṭhisutta

Majjhima Nikāya 9

Right View · Translation: Bhikkhu Sujato, SuttaCentral

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whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ rebirthjātiṁ understandspajānāti, thusevaṁ its originjātisamudayaṁ understandspajānāti, thusevaṁ its cessationjātinirodhaṁ understandspajānāti, thusevaṁ leading to its cessationjātinirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya and so on…pe… an end-maker of sufferingdukkhassantakaro ishoti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teaching (quote)saddhamman”ti.

When a noble disciple understands rebirth in this way — understanding its origin, its cessation, and the practice that leads to its cessation — they completely give up the underlying tendency to greed … and make an end of suffering. When they’ve done this, a noble disciple is one of right view, whose view is correct, who has experiential confidence in the teaching, and has come to this true teaching.”

“good, reverend!” (quote)“Sādhāvuso”ti indeedkho and so on…pe… they askedapucchuṁ—
might there besiyā then, reverendpanāvuso and so on…pe…

“Might there be another way to describe a noble disciple?”

there might be“siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako continued existence andbhavañca understandspajānāti, its origin andbhavasamudayañca understandspajānāti, its cessation andbhavanirodhañca understandspajānāti, leading to its cessationbhavanirodhagāminiṁ the practice andpaṭipadañca understandspajānāti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teachingsaddhammaṁ.

“There might, reverends. A noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation.

whatKatamo then, reverendpanāvuso, is continued existencebhavo, whatkatamo the origin of continued existencebhavasamudayo, whatkatamo the cessation of continued existencebhavanirodho, whatkatamā leading to the cessation of continued existencebhavanirodhagāminī the practicepaṭipadā?
these threeTayome, reverendsāvuso, existencesbhavā—
sensual existencekāmabhavo, form existencerūpabhavo, formless existencearūpabhavo.
from the origin of graspingUpādānasamudayā the origin of continued existencebhavasamudayo, with the cessation of graspingupādānanirodhā the cessation of continued existencebhavanirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of continued existencebhavanirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation? There are these three states of continued existence. Existence in the sensual realm, the realm of luminous form, and the formless realm. Continued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ continued existencebhavaṁ understandspajānāti, thusevaṁ its originbhavasamudayaṁ understandspajānāti, thusevaṁ its cessationbhavanirodhaṁ understandspajānāti, thusevaṁ leading to its cessationbhavanirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya and so on…pe… an end-maker of sufferingdukkhassantakaro ishoti.
to this extentEttāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teaching (quote)saddhamman”ti.

When a noble disciple understands continued existence in this way — understanding its origin, its cessation, and the practice that leads to its cessation — they completely give up the underlying tendency to greed … and make an end of suffering. When they’ve done this, a noble disciple is one of right view, whose view is correct, who has experiential confidence in the teaching, and has come to this true teaching.”

“good, reverend!” (quote)“Sādhāvuso”ti indeedkho and so on…pe… they askedapucchuṁ—
might there besiyā then, reverendpanāvuso and so on…pe…

“Might there be another way to describe a noble disciple?”

there might be“siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako grasping andupādānañca understandspajānāti, its origin andupādānasamudayañca understandspajānāti, its cessation andupādānanirodhañca understandspajānāti, leading to its cessationupādānanirodhagāminiṁ the practice andpaṭipadañca understandspajānāti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teachingsaddhammaṁ.

“There might, reverends. A noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …

whatKatamaṁ then, reverendpanāvuso, is graspingupādānaṁ, whatkatamo the origin of graspingupādānasamudayo, whatkatamo the cessation of graspingupādānanirodho, whatkatamā leading to the cessation of graspingupādānanirodhagāminī the practicepaṭipadā?
these fourCattārimāni, reverendsāvuso, graspingsupādānāni—
grasping at sensual pleasureskāmupādānaṁ, grasping at viewsdiṭṭhupādānaṁ, grasping at precepts and observancessīlabbatupādānaṁ, grasping at theories of a selfattavādupādānaṁ.
from the origin of cravingTaṇhāsamudayā the origin of graspingupādānasamudayo, with the cessation of cravingtaṇhānirodhā the cessation of graspingupādānanirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of graspingupādānanirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation? There are these four kinds of grasping. Grasping at sensual pleasures, views, precepts and observances, and theories of a self. Grasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ graspingupādānaṁ understandspajānāti, thusevaṁ its originupādānasamudayaṁ understandspajānāti, thusevaṁ its cessationupādānanirodhaṁ understandspajānāti, thusevaṁ leading to its cessationupādānanirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya and so on…pe… an end-maker of sufferingdukkhassantakaro ishoti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teaching (quote)saddhamman”ti.

When a noble disciple understands grasping in this way — understanding its origin, its cessation, and the practice that leads to its cessation — they completely give up the underlying tendency to greed … and make an end of suffering. When they’ve done this, a noble disciple is one of right view, whose view is correct, who has experiential confidence in the teaching, and has come to this true teaching.”

“good, reverend!” (quote)“Sādhāvuso”ti indeedkho and so on…pe… they askedapucchuṁ—
might there besiyā then, reverendpanāvuso and so on…pe…

“Might there be another way to describe a noble disciple?”

there might be“siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako craving andtaṇhañca understandspajānāti, its origin andtaṇhāsamudayañca understandspajānāti, its cessation andtaṇhānirodhañca understandspajānāti, leading to its cessationtaṇhānirodhagāminiṁ the practice andpaṭipadañca understandspajānāti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teachingsaddhammaṁ.

“There might, reverends. A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …

whatKatamā then, reverendpanāvuso, is cravingtaṇhā, whatkatamo the origin of cravingtaṇhāsamudayo, whatkatamo the cessation of cravingtaṇhānirodho, whatkatamā leading to the cessation of cravingtaṇhānirodhagāminī the practicepaṭipadā?
these sixChayime, reverendsāvuso, classes of cravingtaṇhākāyā—
craving for sightsrūpataṇhā, craving for soundssaddataṇhā, craving for smellsgandhataṇhā, craving for tastesrasataṇhā, craving for touchesphoṭṭhabbataṇhā, craving for ideasdhammataṇhā.
from the origin of feelingVedanāsamudayā the origin of cravingtaṇhāsamudayo, with the cessation of feelingvedanānirodhā the cessation of cravingtaṇhānirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of cravingtaṇhānirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what is craving? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of craving. Craving for sights, sounds, smells, tastes, touches, and ideas. Craving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ cravingtaṇhaṁ understandspajānāti, thusevaṁ its origintaṇhāsamudayaṁ understandspajānāti, thusevaṁ its cessationtaṇhānirodhaṁ understandspajānāti, thusevaṁ leading to its cessationtaṇhānirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya and so on…pe… an end-maker of sufferingdukkhassantakaro ishoti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teaching (quote)saddhamman”ti.

When a noble disciple understands craving in this way — understanding its origin, its cessation, and the practice that leads to its cessation — they completely give up the underlying tendency to greed … and make an end of suffering. When they’ve done this, a noble disciple is one of right view, whose view is correct, who has experiential confidence in the teaching, and has come to this true teaching.”

“good, reverend!” (quote)“Sādhāvuso”ti indeedkho and so on…pe… they askedapucchuṁ—
might there besiyā then, reverendpanāvuso and so on…pe…

“Might there be another way to describe a noble disciple?”

there might be“siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako feeling andvedanañca understandspajānāti, its origin andvedanāsamudayañca understandspajānāti, its cessation andvedanānirodhañca understandspajānāti, leading to its cessationvedanānirodhagāminiṁ the practice andpaṭipadañca understandspajānāti—
to this extentettāvatāpi indeedkho, reverendsāvuso, a noble discipleariyasāvako of right viewsammādiṭṭhi ishoti, correct is hisujugatāssa viewdiṭṭhi, in the teachingdhamme with experiential confidenceaveccappasādena endowedsamannāgato, comeāgato to thisimaṁ true teachingsaddhammaṁ.

“There might, reverends. A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …

whatKatamā then, reverendpanāvuso, is feelingvedanā, whatkatamo the origin of feelingvedanāsamudayo, whatkatamo the cessation of feelingvedanānirodho, whatkatamā leading to the cessation of feelingvedanānirodhagāminī the practicepaṭipadā?
these sixChayime, reverendsāvuso, classes of feelingvedanākāyā—
born of eye contactcakkhusamphassajā feelingvedanā, born of ear contactsotasamphassajā feelingvedanā, born of nose contactghānasamphassajā feelingvedanā, born of tongue contactjivhāsamphassajā feelingvedanā, born of body contactkāyasamphassajā feelingvedanā, born of mind contactmanosamphassajā feelingvedanā.
from the origin of contactPhassasamudayā the origin of feelingvedanāsamudayo, with the cessation of contactphassanirodhā the cessation of feelingvedanānirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of feelingvedanānirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation? There are these six classes of feeling. Feeling born of contact through the eye, ear, nose, tongue, body, and mind. Feeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”

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