[ sammā: right, correct | diṭṭhi: view, opinion ]
Sāriputta explains what right view consists of, taking in reverse order the cahin of dependant origination, which makes the link between observable suffering and its ultimate cause.
Evaṃ me sutaṃ:*
On one occasion, the Bhagavā* was dwelling near Sāvatthī, in Jeta's grove, Anāthapiṇḍika's park. There, āyasmā* Sāriputta adressed the bhikkhus:
– Friends, bhikkhus!
– Friend! promised the bhikkhus. Āyasmā Sāriputta said this:
– 'Right view, right view'{1} is it said, friends. In which way, friends, is a noble disciple [possessed of] right view, of straight view, endowed with the perfect clarity{2} of Dhamma*, having arrived at this saddhamma*?
– We would come from afar to understand the meaning of these words in the presence of āyasmā Sāriputta. It is excellent that the meaning of these words is evident for āyasmā Sāriputta. Having heard it from āyasmā Sāriputta, the bhikkhus will bear it in mind.
– Then, friends, listen and pay thorough attention to what I will say.
– Yes, friend, promised the bhikkhus. Āyasmā Sāriputta said this:
(What is advantageous or disadvantageous)
When, friends, a noble disciple understands{3} what is disadvantageous, understands the source of what is disadvantageous, understands what is advantageous, understands the source of what is advantageous,{4} in this way, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
But what, friends, is disadvantageous, what is the source of what is disadvantageous, what is advantageous, what is the source of what is advantageous? The destruction of life is disadvantageous, taking what is not given is disadvantageous, misconduct in sensual pleasures is disadvantageous, lying is disadvantageous, malicious speech is disadvantageous, harsh speech is disadvantageous, frivolous and insignificant words are disadantageous, craving is disadvantageous, malevolence is disadvantageous and wrong views are disadvantageous.{5} This, friends, is called disadvantageous.
And what is the source of what is disadvantageous? Craving is a source of what is disadvantageous, aversion is a source of what is disadvantageous, delusion is a source of what is disadvantageous{6}. This, friends, is called the source of what is disadvantageous.
And what is advantageous? Abstaining from the destruction of life is advantageous, abstaining from taking what is not given is advantageous, abstaining from misconduct in sensual pleasures is advantageous, abstaining from lying is advantageous, abstaining from malicious speech is advantageous, abstaining from harsh speech is advantageous, abstaining from frivolous and insignificant words is adantageous, absence of craving is advantageous, absence of malevolence is advantageous and right views are advantageous.{7} This, friends, is called advantageous.
And what is the source of what is advantageous? Absence of craving is a source of what is advantageous, absence of aversion is a source of what is advantageous, absence of delusion is a source of what is advantageous.{8} This, friends, is called the source of what is advantageous.
When, friends, a noble disciple thus understands what is disadvantageous, thus understands the source of what is disadvantageous, thus understands what is advantageous, thus understands the source of what is advantageous, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am',{9} having forsaken ignorance and given rise to knowledge,{10} he makes an end of suffering here and now.{11} in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Nutriments)
When, friends, a noble disciple understands nutriments,{12} understands the arising of nutriments, understands the cessation of nutriments, understands the way leading to the cessation of nutriments,{13} in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, are nutriments, what is the arising of nutriments, what is the cessation of nutriments, what is the way leading to the cessation of nutriments?
There are, friends, four nutriments for the sustainance of beings having come to existence and for the support of those who are seeking a new birth. Which four? Material food, gross or subtle, secondly contact, thirdly mental volition, fourthly consciousness.{14} With the arising of craving{15} there is the arising of nutriments. With the cessation of craving, there is the cessation of nutriments. The way leading to the cessation of nutriments is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.{16}
When, friends, a noble disciple thus understands nutriments, thus understands the arising of nutriments, thus understands the cessation of nutriments, thus understands the way leading to the cessation of nutriments, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of suffering here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Suffering)
When, friends, a noble disciple understands suffering, understands the source of suffering, understands the cessation of suffering, understands the way leading to the cessation of suffering,{17} in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is suffering, what is the source of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering?
Birth is suffering, aging is suffering, death is suffering, sorrow, lamentation, pain, grief and despair are suffering, association with what is unwanted is suffering, disassociation from what is wanted is suffering, not getting what one desires is suffering;{18} in short, the five upādānakkhandha* are suffering. This, friends, is called suffering.
And what, friends, is the source of suffering? It is craving, which leads to renewed existence, accompanied by delight and desire, finding delight here and there, that is the craving for sensual pleasures, the craving for becoming and the craving for annihilation.{19} This, friends, is called the source of suffering. And what, friends, is the cessation of suffering? It is the complete cessation of desire, the abandoning, the forsaking, the release and the doing away with that same craving. This, friends, is called the cessation of suffering. And what, friends, is the way leading to the cessation of suffering? It is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands suffering, thus understands the source of suffering, thus understands the cessation of suffering, thus understands the way leading to the cessation of suffering, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of suffering here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Aging and death)
When, friends, a noble disciple understands aging and death, understands the arising of aging and death, understands the cessation of aging, understands death and the way leading to the cessation of aging and death, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is aging and death, what is the arising of aging and death, what is the cessation of aging and death, what is the way leading to the cessation of aging and death?
The aging of the different beings in the different orders of being, their decrepitude, brokenness (of teeth), greyness of their hair, wrinkles on their skin, the decrease of the longevity, the decay of the faculties,{20} this, friends, is what is called aging. And, friends, what is death? The passing away of the different beings in the different orders of being, their disappearing, dissolution, disappearance, dying, death, the completion of life time, the dissolution of the khandhas*, the laying down of the body, the destruction of the life faculty, this, friends, is what is called death. Thus, friends, this aging and this death are what is called aging and death.
With the arising of birth, there is the arising of aging and death. With the cessation of birth, there is the cessation of aging and death. The way leading to the cessation of aging and death is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands aging and death, thus understands the arising of aging and death, thus understands the cessation of aging and death, thus understands the way leading to the cessation of aging and death, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of aging and death here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Birth)
When, friends, a noble disciple understands birth, understands the arising of birth, understands the cessation of birth, understands the way leading to the cessation of birth, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is birth, what is the arising of birth, what is the cessation of birth, what is the way leading to the cessation of birth?
The birth of the different beings in the different orders of being, their taking birth, appearance, manifestation of the khandhas*, acquisition of faculties, this, friends is what is called birth. With the arising of becoming,{21} there is the arising of birth. With the cessation of becoming, there is the cessation of birth. The way leading to the cessation of birth is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands birth, thus understands the arising of birth, thus understands the cessation of birth, thus understands the way leading to the cessation of birth, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of birth here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Becoming)
When, friends, a noble disciple understands becoming, understands the arising of becoming, understands the cessation of becoming, understands the way leading to the cessation of becoming, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is becoming, what is the arising of becoming, what is the cessation of becoming, what is the way leading to the cessation of becoming?
There are, friends, three types of becoming: sensual becoming, material becoming and immaterial becoming.{22} With the arising of clinging{23} there is the arising of becoming. With the cessation of clinging, there is the cessation of becoming. The way leading to the cessation of becoming is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands becoming, thus understands the arising of becoming, thus understands the cessation of becoming, thus understands the way leading to the cessation of becoming, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of becoming here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Attachement)
When, friends, a noble disciple understands attachment, understands the arising of attachment, understands the cessation of attachment, understands the way leading to the cessation of attachment, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is attachment, what is the arising of attachment, what is the cessation of attachment, what is the way leading to the cessation of attachment?
There are, friends, four types of attachment: attachment to sensual pleasures, attachment to views, attachment to rites and rituals, attachment to the belief in the existence of self.{24} With the arising of craving{25} there is the arising of attachment. With the cessation of craving, there is the cessation of attachment. The way leading to the cessation of attachment is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands attachment, thus understands the arising of attachment, thus understands the cessation of attachment, thus understands the way leading to the cessation of attachment, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of attachment here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Craving)
When, friends, a noble disciple understands craving, understands the arising of craving, understands the cessation of craving, understands the way leading to the cessation of craving, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is craving, what is the arising of craving, what is the cessation of craving, what is the way leading to the cessation of craving?
There are, friends, six types of craving: craving for (visible) forms, craving for sounds, craving for odors, craving for tastes, craving for bodily phenomenas,{26} craving for mental phenomenas. With the arising of sensation,{27} there is the arising of craving. With the cessation of sensation, there is the cessation of craving. The way leading to the cessation of craving is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands craving, thus understands the arising of craving, thus understands the cessation of craving, thus understands the way leading to the cessation of craving, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of craving here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Sensation)
When, friends, a noble disciple understands sensation, understands the arising of sensation, understands the cessation of sensation, understands the way leading to the cessation of sensation, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is sensation, what is the arising of sensation, what is the cessation of sensation, what is the way leading to the cessation of sensation?
There are, friends, six types of sensation: sensation born of eye-contact, sensation born of ear-contact, sensation born of nose-contact, sensation born of tongue-contact, sensation born of contact with a bodily phenomenon, sensation born of contact with a mental phenomenon.{28} With the arising of contact{29} there is the arising of sensation. With the cessation of contact, there is the cessation of sensation. The way leading to the cessation of sensation is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands sensation, thus understands the arising of sensation, thus understands the cessation of sensation, thus understands the way leading to the cessation of sensation, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of sensation here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Contact)
When, friends, a noble disciple understands contact, understands the arising of contact, understands the cessation of contact, understands the way leading to the cessation of contact, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is contact, what is the arising of contact, what is the cessation of contact, what is the way leading to the cessation of contact?
There are, friends, six types of contact: eye-contact, ear-contact, nose-contact, tongue-contact, contact within the body and contact in the mind. With the arising of sense organs{30} there is the arising of contact. With the cessation of sense organs, there is the cessation of contact. The way leading to the cessation of contact is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands contact, thus understands the arising of contact, thus understands the cessation of contact, thus understands the way leading to the cessation of contact, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of contact here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Sense organs)
When, friends, a noble disciple understands sense organs, understands the arising of sense organs, understands the cessation of sense organs, understands the way leading to the cessation of sense organs, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is sense organs, what is the arising of sense organs, what is the cessation of sense organs, what is the way leading to the cessation of sense organs?
There are, friends, six sense organs: the eye, the ear, the nose, the tongue, the body and the mind. With the arising of name and form{31} there is the arising of sense organs. With the cessation of name and form, there is the cessation of sense organs. The way leading to the cessation of sense organs is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands sense organs, thus understands the arising of sense organs, thus understands the cessation of sense organs, thus understands the way leading to the cessation of sense organs, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of sense organs here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Name and form)
When, friends, a noble disciple understands name and form, understands the arising of name and form, understands the cessation of name and form, understands the way leading to the cessation of name and form, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is name and form, what is the arising of name and form, what is the cessation of name and form, what is the way leading to the cessation of name and form?
Vedanā*, Saññā*, volition, contact and attention,{32} this, friends, is what is called name. The four great elements and the Rūpa* derived from the four great elements, this, friends is what is called form. With the arising of Viññāṇa* there is the arising of name and form. With the cessation of Viññāṇa, there is the cessation of name and form. The way leading to the cessation of name and form is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands name and form, thus understands the arising of name and form, thus understands the cessation of name and form, thus understands the way leading to the cessation of name and form, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of name and form here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Viññāṇa)
When, friends, a noble disciple understands Viññāṇa, understands the arising of Viññāṇa, understands the cessation of Viññāṇa, understands the way leading to the cessation of Viññāṇa, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is Viññāṇa, what is the arising of Viññāṇa, what is the cessation of Viññāṇa, what is the way leading to the cessation of Viññāṇa?
There are, friends, six types of Viññāṇa: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness and mind-consciousness. With the arising of Saṅkhāra* there is the arising of Viññāṇa. With the cessation of Saṅkhāra, there is the cessation of Viññāṇa. The way leading to the cessation of Viññāṇa is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands Viññāṇa, thus understands the arising of Viññāṇa, thus understands the cessation of Viññāṇa, thus understands the way leading to the cessation of Viññāṇa, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of Viññāṇa here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Saṅkhāra)
When, friends, a noble disciple understands Saṅkhāra*, understands the arising of Saṅkhāra, understands the cessation of Saṅkhāra, understands the way leading to the cessation of Saṅkhāra, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is Saṅkhāra, what is the arising of Saṅkhāra, what is the cessation of Saṅkhāra, what is the way leading to the cessation of Saṅkhāra?
There are, friends, three types of Saṅkhāra: bodily Saṅkhāra, verbal Saṅkhāra and mental Saṅkhāra.{33} With the arising of ignorance{34} there is the arising of Saṅkhāra. With the cessation of ignorance, there is the cessation of Saṅkhāra. The way leading to the cessation of Saṅkhāra is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands Saṅkhāra, thus understands the arising of Saṅkhāra, thus understands the cessation of Saṅkhāra, thus understands the way leading to the cessation of Saṅkhāra, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of Saṅkhāra here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Ignorance)
When, friends, a noble disciple understands ignorance, understands the arising of ignorance, understands the cessation of ignorance, understands the way leading to the cessation of ignorance, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is ignorance, what is the arising of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance?
Not knowing about suffering, not knowing about the source of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering, this, friends, is called ignorance. With the arising of āsavas* there is the arising of ignorance. With the cessation of āsavas, there is the cessation of ignorance. The way leading to the cessation of ignorance is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands ignorance, thus understands the arising of ignorance, thus understands the cessation of ignorance, thus understands the way leading to the cessation of ignorance, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of ignorance here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
– Excellent, friend, said the bhikkhus; they approved of and delighted in āysamā Sāriputta's words, and asked a further question:
– But, friend, would there be another way in which a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma?
– There would, friends.
(Āsavas)
When, friends, a noble disciple understands āsavas*, understands the arising of āsavas, understands the cessation of āsavas, understands the way leading to the cessation of āsavas, in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma. And what, friends, is āsavas, what is the arising of āsavas, what is the cessation of āsavas, what is the way leading to the cessation of āsavas?
There are, friends, three types of āsavas: āsavas of sensual desire, āsavas of becoming, āsavas of ignorance.{35} With the arising of ignorance there is the arising of āsavas. With the cessation of ignorance, there is the cessation of āsavas. The way leading to the cessation of āsavas is just this eightfold noble path, that is right view, right intention, right speech, right action, right livelihood, right effort, right awareness, right concentration.
When, friends, a noble disciple thus understands āsavas, thus understands the arising of āsavas, thus understands the cessation of āsavas, thus understands the way leading to the cessation of āsavas, having completely forsaken the latent tendency to craving, having got rid of the latent tendency to aversion, having abolished the latent tendency to the view and conceit 'I am', having forsaken ignorance and given rise to knowledge, he makes an end of āsavas here and now. in this way too, friends, a noble disciple is [possessed of] right view, of straight view, endowed with the perfect clarity of Dhamma, having arrived at this saddhamma.
Thus spoke āysamā Sāriputta. The bhikkhus approved of and delighted in āysamā Sāriputta's words.
Notes
1. right view: sammādiṭṭhi* [sammā: right, correct | diṭṭhi: view, opinion, belief]. In the following, he word 'view' will translate the word 'ditthi'*.
2. perfect clarity: aveccappasāda [avecca: perfect, certain, absolute | pasāda: clarity| -ena: one of]. Pasāda could also be translated as purity, joy, satisfaction, faith, composure or serenity. It is possible that Sāriputta intended several or all of these meanings at once.
3. understands: pajānāti [pa: intensifying prefix | jānāti: understand]. As there is no simple way to intensify the verb understand, the presence of the prefix pa is not rendered here. Therefore in the following, the verb 'understand' will stand for pajānāti.
4. (source of what is) advantageous/disadvantageous: the words advantageous/ disadvantageous in the following will stand for kusala*/akusala*; source of what is advantageous/ disadvantageous: kusala mūlañca/akusala mūlañca [mūla: source, root].
5. destruction of life...wrong views: these ten actions are elsewhere called 'the ten courses of disadvantagous action' (akusala kammapathas*) and are defined in greater details by the Buddha at AN 10.176:
| destruction of life: | pāṇātipāta* |
| taking what is not given: | adinnādāna* |
| misconduct in sensual pleasures: | kāmesumicchācāra* |
| lying: | musāvāda* |
| malicious speech: | pisuṇavācā* |
| malicious speech: | pharusavāca* |
| useless and senseless speech: | samphappalāpa* |
| craving: | abhijjhā* |
| malevolence: | byāpāda* |
| wrong views: | micchādiṭṭhi* |
6. craving, aversion, delusion: craving: lobha*; aversion: dosa*; delusion: moha*.
7. abstaining from the destruction of life...: these ten actions are elsewhere called 'the ten courses of advantagous actions' (kusala kammapathas*), and are defined in greater details by the Buddha at AN 10.176. These are pāṇātipāta veramaṇī*, adinnādāna veramaṇī* etc. Micchādiṭṭhi is replaced by sammādiṭṭhi*.
8. absence of craving/ aversion/ delusion: a-lobha, a-dosa, a-moha.
9. latent tendencies:
latent tendency to craving:rāgānusaya [rāga*: craving | anusaya*: latent tendency]
latent tendency to aversion: paṭighānusaya [paṭigha: repulsiveness, aversion]
latent tendency to the view and conceit 'I am': ‘asmī’ti diṭṭhimānānusaya [asmī: I am | diṭṭhi: view | māna: conceit]
10. ignorance/ knowledge: ignorance: a-vijjā*; knowledge: vijjā*
11. makes an end of suffering here and now: diṭṭhevadhamme dukkhassantakaro hoti [diṭṭhevadhamme: here and now; lit: 'in things to be seen' | dukkha: suffering | santakaro hoti: makes an end; lit: makes calm]
12. nutriments: āhāra*
13. arising, cessation, way leading to the cessation: this pattern reproduces the four noble truths and will be repeated throughout thi sutta.
arising: samudaya*;
cessation: nirodha*;
way leading to the cessation: nirodhagāmini paṭipada [gāmini: leading to | paṭipada: way, path].
14. material food/ contact/ mental volition/ consciousness:
material food, gross or subtle: kabaḷīkāra āhāra oḷārika vā sukhuma vā [kabaḷīkāra āhāra: material food | oḷārika: gross | sukhuma: subtle]
contact: phassa*
mental volition: saṅkhāra*
consciousness: viññāṇa*
15. craving: taṇhā*
16. eightfold noble path: ariya aṭṭhaṅgika magga*, whose components are: sammādiṭṭhi*, sammāsaṅkappa*, sammāvācā*, sammākammanta*, sammā-ājīva*, sammāvāyāma*, sammāsati*, sammāsamādhi*.
17. suffering... way leading to the cessation of suffering: these are the four noble truths (ariyasacca*);
suffering: dukkha*;
source of suffering: dukkha·samudaya*, could also be redendered as 'origin' or 'arising' of suffering;
cessation of suffering: dukkha·nirodha*;
way leading to the cessation of suffering: dukkha·nirodhagāmini paṭipada*.
18. Birth... not getting what one desires: birth: jāti*; aging: jarā*; death: maraṇa*;
sorrow, lamentation, pain, grief and despair: soka-parideva-dukkha-domanass-upāyāsā;
association with what is unwanted: appiyehi sampayogo [a-: negation | piyehi: what is liked, dear, pleasant | sampayoga: association];
disassociation from what is wanted: piyehi vippayogo [vippayoga: separation];
not getting what one desires: yampicchaṃ na labhati [yampicchaṃ: what one desires (icchā: desire) | na: negation | labhati: get].
19. craving for sensual pleasures/ becoming/ annihilation: craving for sensual pleasures: kāmataṇhā*; craving for becoming: bhavataṇhā*; craving for annihilation: vi-bhavataṇhā.
20. faculties:
indriya*
21. becoming: bhava*
22. sensual/ material/ immaterial becoming:
sensual becoming: kāmabhava*
material becoming: rūpabhava* refers to Brahmāloka*, more precisely the planes corresponding to the four jhānas*
immaterial becoming: arūpabhava* refers to the planes corresponding to the four arūpa jhānas*.
23. clinging: upādāna*
24. attachment to sensual pleasures/ views/ rites and rituals/ belief in the existence of self: attachment to sensual pleasures: kāmupādāna [kāma*: sensual pleasures].
attachment to views: diṭṭhupādāna [diṭṭhi*: view].
attachment to rites and rituals: sīlabbatupādāna [sīlabbata*: rites and rituals].
attachment to the belief in the existence of self: attavādupādāna [atta: self | vāda: belief].
25. craving: taṇhā*
26. bodily phenomenas: phoṭṭhabba. According to the context, it should be understood here as 'that which can be experienced by the body as a sense organ', i.e. bodily sensations. Phoṭṭhabba is generally translated by a somewhat unclear or possibly misleading expression such as 'tangibles', 'touches', 'bodily contact' or 'tactile sensations'.
27. sensation: vedanā*
28. sensation born of...: eye-contact: cakkhusamphassajā vedanā [cakkhu: eye | samphassa: contact | -jā: born of] ... contact with a bodily phenomenon: kāyasamphassa [kāya: body] - generally translated as 'body-contact'; contact with a mental phenomenon: manosamphassa [manas: mind].
29. contact: phassa*
30. sense organs: saḷāyatana*
31. name and form: nāmarūpa*
32. volition, contact, attention: volition: cetanā*; contact: phassa*; attention: manasikāra*.
33. bodily/ verbal/ mental Saṅkhāra: bodily Saṅkhāra: kāyasaṅkhāra [kāya: body]; verbal Saṅkhāra: vacīsaṅkhāra [vācā: speech]; mental Saṅkhāra: cittasaṅkhāra [citta: mind].
34. ignorance: avijjā*
35. three types of āsavas...: āsavas of sensual desire: kāmāsava [kāma*: sensual desire]; āsavas of becoming: bhavāsava [bhava*: becoming] ; āsavas of ignorance: avijjāsava [avijjā*: ignorance].
with the support of Bhikkhu Ñāṇamoli and Bhikkhu Bodhi's translation.
———oOo———
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