Sammādiṭṭhisutta

Majjhima Nikāya 9

Right View · Translation: Bhikkhu Sujato, SuttaCentral

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whatKatamaṁ then, reverendpanāvuso, is consciousnessviññāṇaṁ, whatkatamo the origin of consciousnessviññāṇasamudayo, whatkatamo the cessation of consciousnessviññāṇanirodho, whatkatamā leading to the cessation of consciousnessviññāṇanirodhagāminī the practicepaṭipadā?
these sixChayime, reverendsāvuso, classes of consciousnessviññāṇakāyā—
eye consciousnesscakkhuviññāṇaṁ, ear consciousnesssotaviññāṇaṁ, nose consciousnessghānaviññāṇaṁ, tongue consciousnessjivhāviññāṇaṁ, body consciousnesskāyaviññāṇaṁ, mind consciousnessmanoviññāṇaṁ.
from the origin of choicesSaṅkhārasamudayā the origin of consciousnessviññāṇasamudayo, with the cessation of choicessaṅkhāranirodhā the cessation of consciousnessviññāṇanirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of consciousnessviññāṇanirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

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

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ consciousnessviññāṇaṁ understandspajānāti, thusevaṁ its originviññāṇasamudayaṁ understandspajānāti, thusevaṁ its cessationviññāṇanirodhaṁ understandspajānāti, thusevaṁ leading to its cessationviññāṇanirodhagāminiṁ 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 consciousness 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 choicessaṅkhāre andca understandspajānāti, their origin andsaṅkhārasamudayañca understandspajānāti, their cessation andsaṅkhāranirodhañca understandspajānāti, leading to their cessationsaṅkhāranirodhagāminiṁ 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 choices, their origin, their cessation, and the practice that leads to their cessation …

whatKatame then, reverendpanāvuso, are choicessaṅkhārā, whatkatamo the origin of choicessaṅkhārasamudayo, whatkatamo the cessation of choicessaṅkhāranirodho, whatkatamā leading to the cessation of choicessaṅkhāranirodhagāminī the practicepaṭipadā?
these threeTayome, reverendsāvuso, choicessaṅkhārā—
bodily choicekāyasaṅkhāro, verbal choicevacīsaṅkhāro, mental choicecittasaṅkhāro.
from the origin of ignoranceAvijjāsamudayā the origin of choicessaṅkhārasamudayo, with the cessation of ignoranceavijjānirodhā the cessation of choicessaṅkhāranirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of choicessaṅkhāranirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what are choices? What is their origin, their cessation, and the practice that leads to their cessation? There are these three kinds of choice. Choices by way of body, speech, and mind. Choices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ choicessaṅkhāre understandspajānāti, thusevaṁ their originsaṅkhārasamudayaṁ understandspajānāti, thusevaṁ their cessationsaṅkhāranirodhaṁ understandspajānāti, thusevaṁ leading to their cessationsaṅkhāranirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya, the underlying tendency to aversionpaṭighānusayaṁ having dispelledpaṭivinodetvā, ‘I am’ (quote)‘asmī’ti the underlying tendency to view and conceitdiṭṭhimānānusayaṁ having eradicatedsamūhanitvā, ignoranceavijjaṁ having given uppahāya knowledgevijjaṁ having arouseduppādetvā, in this verydiṭṭheva lifedhamme 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 choices 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…
there might be“siyā, reverendsāvuso.

“Might there be another way to describe a noble disciple?” “There might, reverends.

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako ignorance andavijjañca understandspajānāti, its origin andavijjāsamudayañca understandspajānāti, its cessation andavijjānirodhañca understandspajānāti, leading to its cessationavijjānirodhagāminiṁ 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.
whatKatamā then, reverendpanāvuso, is ignoranceavijjā, whatkatamo the origin of ignoranceavijjāsamudayo, whatkatamo the cessation of ignoranceavijjānirodho, whatkatamā leading to the cessation of ignoranceavijjānirodhagāminī the practicepaṭipadā?
whateverYaṁ indeedkho, reverendsāvuso, about sufferingdukkhe not knowingaññāṇaṁ, about the origin of sufferingdukkhasamudaye not knowingaññāṇaṁ, about the cessation of sufferingdukkhanirodhe not knowingaññāṇaṁ, leading to the cessation of sufferingdukkhanirodhagāminiyā about the practicepaṭipadāya not knowingaññāṇaṁ—
thisayaṁ is called, reverendsvuccatāvuso, ignoranceavijjā.

A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation … But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation? Not knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. This is called ignorance.

from the origin of defilementĀsavasamudayā the origin of ignoranceavijjāsamudayo, with the cessation of defilementāsavanirodhā the cessation of ignoranceavijjānirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of ignoranceavijjānirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ ignoranceavijjaṁ understandspajānāti, thusevaṁ its originavijjāsamudayaṁ understandspajānāti, thusevaṁ its cessationavijjānirodhaṁ understandspajānāti, thusevaṁ leading to its cessationavijjānirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya, the underlying tendency to aversionpaṭighānusayaṁ having dispelledpaṭivinodetvā, ‘I am’ (quote)‘asmī’ti the underlying tendency to view and conceitdiṭṭhimānānusayaṁ having eradicatedsamūhanitvā, ignoranceavijjaṁ having given uppahāya knowledgevijjaṁ having arouseduppādetvā, in this verydiṭṭheva lifedhamme 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 ignorance 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 thosete monksbhikkhū of the venerableāyasmato Sāriputtasāriputtassa the statementbhāsitaṁ having approvedabhinanditvā having agreedanumoditvā the venerableāyasmantaṁ Sāriputtasāriputtaṁ a furtheruttari questionpañhaṁ they askedapucchuṁ:
“might there be“siyā then, reverendpanāvuso, anotheraññopi waypariyāyo in whichyathā 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?

Saying “Good, reverend,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question: “But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”

there might be“Siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako defilement andāsavañca understandspajānāti, its origin andāsavasamudayañca understandspajānāti, its cessation andāsavanirodhañca understandspajānāti, leading to its cessationāsavanirodhagāminiṁ 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 defilement, its origin, its cessation, and the practice that leads to its cessation. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.

whatKatamo then, reverendpanāvuso, is defilementāsavo, whatkatamo the origin of defilementāsavasamudayo, whatkatamo the cessation of defilementāsavanirodho, whatkatamā leading to the cessation of defilementāsavanirodhagāminī the practice? (quote)paṭipadāti?
these threeTayome, reverendsāvuso, defilementsāsavā—
the defilement of sensualitykāmāsavo, the defilement of existencebhavāsavo, the defilement of ignoranceavijjāsavo.
from the origin of ignoranceAvijjāsamudayā the origin of defilementāsavasamudayo, with the cessation of ignoranceavijjānirodhā the cessation of defilementāsavanirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of defilementāsavanirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what is defilement? What is its origin, its cessation, and the practice that leads to its cessation? There are these three defilements. The defilements of sensuality, desire to be reborn, and ignorance. Defilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ defilementāsavaṁ understandspajānāti, thusevaṁ its origināsavasamudayaṁ understandspajānāti, thusevaṁ its cessationāsavanirodhaṁ understandspajānāti, thusevaṁ leading to its cessationāsavanirodhagāminiṁ the practicepaṭipadaṁ understandspajānāti, heso completelysabbaso the underlying tendency to greedrāgānusayaṁ having given uppahāya, the underlying tendency to aversionpaṭighānusayaṁ having dispelledpaṭivinodetvā, ‘I am’ (quote)‘asmī’ti the underlying tendency to view and conceitdiṭṭhimānānusayaṁ having eradicatedsamūhanitvā, ignoranceavijjaṁ having given uppahāya knowledgevijjaṁ having arouseduppādetvā, in this verydiṭṭheva lifedhamme 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.
this said the venerableIdamavocāyasmā Sāriputtasāriputto.
satisfiedAttamanā thosete monksbhikkhū of the venerableāyasmato Sāriputtasāriputtassa the statementbhāsitaṁ they approved (quote)abhinandunti.
the discourse on right viewSammādiṭṭhisuttaṁ is finishedniṭṭhitaṁ the ninthnavamaṁ.

A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life. When they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.” That is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

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