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Majjhima Nikāya 9

Sammādiṭṭhisutta

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.

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.

“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.
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.

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.

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.

“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.

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.

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.

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.

“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?

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.

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.

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.

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