Sammādiṭṭhisutta

Majjhima Nikāya 9

Right View · Translation: Bhikkhu Sujato, SuttaCentral

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whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ feelingvedanaṁ understandspajānāti, thusevaṁ its originvedanāsamudayaṁ understandspajānāti, thusevaṁ its cessationvedanānirodhaṁ understandspajānāti, thusevaṁ leading to its cessationvedanānirodhagāminiṁ 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 feeling 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 contact andphassañca understandspajānāti, its origin andphassasamudayañca understandspajānāti, its cessation andphassanirodhañca understandspajānāti, leading to its cessationphassanirodhagāminiṁ 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 contact, its origin, its cessation, and the practice that leads to its cessation …

whatKatamo then, reverendpanāvuso, is contactphasso, whatkatamo the origin of contactphassasamudayo, whatkatamo the cessation of contactphassanirodho, whatkatamā leading to the cessation of contactphassanirodhagāminī the practicepaṭipadā?
these sixChayime, reverendsāvuso, classes of contactphassakāyā—
eye contactcakkhusamphasso, ear contactsotasamphasso, nose contactghānasamphasso, tongue contactjivhāsamphasso, body contactkāyasamphasso, mind contactmanosamphasso.
from the origin of the six sense fieldsSaḷāyatanasamudayā the origin of contactphassasamudayo, with the cessation of the six sense fieldssaḷāyatananirodhā the cessation of contactphassanirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of contactphassanirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

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

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ contactphassaṁ understandspajānāti, thusevaṁ its originphassasamudayaṁ understandspajānāti, thusevaṁ its cessationphassanirodhaṁ understandspajānāti, thusevaṁ leading to its cessationphassanirodhagāminiṁ 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 contact 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 the six sense fields andsaḷāyatanañca understandspajānāti, their origin andsaḷāyatanasamudayañca understandspajānāti, their cessation andsaḷāyatananirodhañca understandspajānāti, leading to their cessationsaḷāyatananirodhagāminiṁ 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 the six sense fields, their origin, their cessation, and the practice that leads to their cessation …

whatKatamaṁ then, reverendpanāvuso, are the six sense fieldssaḷāyatanaṁ, whatkatamo the origin of the six sense fieldssaḷāyatanasamudayo, whatkatamo the cessation of the six sense fieldssaḷāyatananirodho, whatkatamā leading to the cessation of the six sense fieldssaḷāyatananirodhagāminī the practicepaṭipadā?
these sixChayimāni, reverendsāvuso, sense fieldsāyatanāni—
the eye sense fieldcakkhāyatanaṁ, the ear sense fieldsotāyatanaṁ, the nose sense fieldghānāyatanaṁ, the tongue sense fieldjivhāyatanaṁ, the body sense fieldkāyāyatanaṁ, the mind sense fieldmanāyatanaṁ.
from the origin of name and formNāmarūpasamudayā the origin of the six sense fieldssaḷāyatanasamudayo, with the cessation of name and formnāmarūpanirodhā the cessation of the six sense fieldssaḷāyatananirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of the six sense fieldssaḷāyatananirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation? There are these six sense fields. The sense fields of the eye, ear, nose, tongue, body, and mind. The six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ the six sense fieldssaḷāyatanaṁ understandspajānāti, thusevaṁ their originsaḷāyatanasamudayaṁ understandspajānāti, thusevaṁ their cessationsaḷāyatananirodhaṁ understandspajānāti, thusevaṁ leading to their cessationsaḷāyatananirodhagāminiṁ 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 the six sense fields 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 name and form andnāmarūpañca understandspajānāti, their origin andnāmarūpasamudayañca understandspajānāti, their cessation andnāmarūpanirodhañca understandspajānāti, leading to their cessationnāmarūpanirodhagāminiṁ 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 name and form, their origin, their cessation, and the practice that leads to their cessation …

But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation? Feeling, perception, intention, contact, and application of mind— this is called name. The four principal states, and form derived from the four principal states— this is called form. Such is name and such is form. This is called name and form. Name and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ name and formnāmarūpaṁ understandspajānāti, thusevaṁ their originnāmarūpasamudayaṁ understandspajānāti, thusevaṁ their cessationnāmarūpanirodhaṁ understandspajānāti, thusevaṁ leading to their cessationnāmarūpanirodhagāminiṁ 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 name and form 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 consciousness andviññāṇañca understandspajānāti, its origin andviññāṇasamudayañca understandspajānāti, its cessation andviññāṇanirodhañca understandspajānāti, leading to its cessationviññāṇanirodhagāminiṁ 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 consciousness, its origin, its cessation, and the practice that leads to its cessation …

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