Sammādiṭṭhisutta

Majjhima Nikāya 9

Right View · Translation: Bhikkhu Sujato, SuttaCentral

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“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 … asked another question: “But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”

there might be“Siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako suffering anddukkhañca understandspajānāti, its origin anddukkhasamudayañca understandspajānāti, its cessation anddukkhanirodhañca understandspajānāti, leading to its cessationdukkhanirodhagāminiṁ 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 suffering, 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 come to the true teaching.

whatKatamaṁ then, reverendpanāvuso, is sufferingdukkhaṁ, whatkatamo the origin of sufferingdukkhasamudayo, whatkatamo the cessation of sufferingdukkhanirodho, whatkatamā leading to the cessation of sufferingdukkhanirodhagāminī the practicepaṭipadā?
rebirth tooJātipi is sufferingdukkhā, old age toojarāpi is sufferingdukkhā, death toomaraṇampi is sufferingdukkhaṁ, sorrow, lamentation, pain, sadness, and distress toosokaparidevadukkhadomanassupāyāsāpi are sufferingdukkhā, with the dislikedappiyehi union toosampayogopi is sufferingdukkho, from the likedpiyehi separation toovippayogopi is sufferingdukkho, what one wishes foryampicchaṁ notna getslabhati that tootampi is sufferingdukkhaṁ, in briefsaṅkhittena the five grasping aggregatespañcupādānakkhandhā are sufferingdukkhā—
thisidaṁ is called, reverendsvuccatāvuso, sufferingdukkhaṁ.

But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation? Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering. This is called suffering.

whatKatamo and, reverendscāvuso, is the origin of sufferingdukkhasamudayo?
whateverYāyaṁ cravingtaṇhā leading to rebirthponobbhavikā accompanied by relishing and greednandīrāgasahagatā delighting here and theretatratatrābhinandinī, namelyseyyathidaṁ—
craving for sensual pleasureskāmataṇhā craving for existencebhavataṇhā craving for non-existencevibhavataṇhā—
thisayaṁ is called, reverendsvuccatāvuso, the origin of sufferingdukkhasamudayo.

And what is the origin of suffering? It’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is, craving for sensual pleasures, craving for continued existence, and craving for nonexistence. This is called the origin of suffering.

whatKatamo and, reverendscāvuso, is the cessation of sufferingdukkhanirodho?
whateverYo of that verytassāyeva cravingtaṇhāya remainderless fading and cessationasesavirāganirodho giving upcāgo relinquishingpaṭinissaggo releasemutti non-attachmentanālayo—
thisayaṁ is called, reverendsvuccatāvuso, the cessation of sufferingdukkhanirodho.

And what is the cessation of suffering? It’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it. This is called the cessation of suffering.

whatKatamā and, reverendscāvuso, leading to the cessation of sufferingdukkhanirodhagāminī is the practicepaṭipadā?
just thisAyameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi—
thisayaṁ is called, reverendsvuccatāvuso, leading to the cessation of sufferingdukkhanirodhagāminī the practicepaṭipadā.

And what is the practice that leads to the cessation of suffering? It is simply this noble eightfold path, that is: right view … right immersion. This is called the practice that leads to the cessation of suffering.

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ sufferingdukkhaṁ understandspajānāti, thusevaṁ its origindukkhasamudayaṁ understandspajānāti, thusevaṁ its cessationdukkhanirodhaṁ understandspajānāti, thusevaṁ leading to its cessationdukkhanirodhagāminiṁ 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.

A noble disciple understands in this way suffering, 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.”

Saying “Good, reverend,” those mendicants … asked another question: “But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”

there might be“Siyā, reverendsāvuso.
whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako old age and death andjarāmaraṇañca understandspajānāti, their origin andjarāmaraṇasamudayañca understandspajānāti, their cessation andjarāmaraṇanirodhañca understandspajānāti, leading to their cessationjarāmaraṇanirodhagāminiṁ 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 old age and death, their origin, their cessation, and the practice that leads to their cessation …

But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation? The old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings. This is called old age. And what is death? The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings. This is called death. Such is old age, and such is death. This is called old age and death. Old age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …”

whenYato indeedkho, reverendsāvuso, a noble discipleariyasāvako thusevaṁ old age and deathjarāmaraṇaṁ understandspajānāti, thusevaṁ their originjarāmaraṇasamudayaṁ understandspajānāti, thusevaṁ their cessationjarāmaraṇanirodhaṁ understandspajānāti, thusevaṁ leading to their cessationjarāmaraṇanirodhagāminiṁ 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 old age and death 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 rebirth andjātiñca understandspajānāti, its origin andjātisamudayañca understandspajānāti, its cessation andjātinirodhañca understandspajānāti, leading to its cessationjātinirodhagāminiṁ 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 rebirth, its origin, its cessation, and the practice that leads to its cessation …

whatKatamā then, reverendpanāvuso, is rebirthjāti, whatkatamo the origin of rebirthjātisamudayo, whatkatamo the cessation of rebirthjātinirodho, whatkatamā leading to the cessation of rebirthjātinirodhagāminī the practicepaṭipadā?
whateverYā of thosetesaṁ varioustesaṁ beingssattānaṁ in thistamhi or thattamhi order of beingssattanikāye rebirthjāti inceptionsañjāti conceptionokkanti regenerationabhinibbatti of the aggregateskhandhānaṁ the manifestationpātubhāvo, of the sense fieldsāyatanānaṁ the acquisitionpaṭilābho—
thisayaṁ is called, reverendsvuccatāvuso, rebirthjāti.
from the origin of continued existenceBhavasamudayā the origin of rebirthjātisamudayo, with the cessation of continued existencebhavanirodhā the cessation of rebirthjātinirodho, just thisayameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo leading to the cessation of rebirthjātinirodhagāminī is the practicepaṭipadā, namelyseyyathidaṁ—
right viewsammādiṭṭhi and so on…pe… right immersionsammāsamādhi.

But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation? The rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings. This is called rebirth. Rebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …”

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