(derived from B. Sujato 2018/12) | |
Evaṃ me sutaṃ— |
So I have heard. |
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There the Buddha addressed the monks: |
“bhikkhavo”ti. |
“monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Venerable sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. |
“monks, I will teach you noble right undistractible-lucidity with its vital conditions and its prerequisites. |
Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. |
Listen and pay close attention, I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, sir,” they replied. |
Bhagavā etadavoca: |
The Buddha said this: |
“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? |
“And what is noble right undistractible-lucidity with its vital conditions and its prerequisites? |
Seyyathidaṃ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; |
They are: right view, right resolve, right speech, right action, right livelihood, right effort, and right remembering. |
yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā— |
Singular-preoccupation of mind with these seven factors as prerequisites |
ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. |
is called noble right undistractible-lucidity with its vital conditions and also with its prerequisites. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi. |
When you understand wrong view as wrong view and right view as right view, that’s your right view. |
Katamā ca, bhikkhave, micchādiṭṭhi? |
And what is wrong view? |
‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti— |
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There are no duties to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’ |
ayaṃ, bhikkhave, micchādiṭṭhi. |
This is wrong view. |
Katamā ca, bhikkhave, sammādiṭṭhi? |
And what is right view? |
Sammādiṭṭhimpahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right view is twofold, I say. |
atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; |
There is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. |
And there is right view that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? |
And what is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti— |
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are duties to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’ |
ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā. |
This is right view that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? |
And what is right view that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ— |
It’s the discernment—the faculty of discernment, the power of discernment, the awakening factor of Dharma-investigation, and right view as a factor of the path—in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. |
This is called right view that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong view and take up right view: that’s their right effort. |
So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati. |
rememberfully they give up wrong view and take up right view: that’s their right remembering. |
Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right view, namely: right view, right effort, and right remembering. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi. |
When you understand wrong resolve as wrong resolve and right resolve as right resolve, that’s your right view. |
Katamo ca, bhikkhave, micchāsaṅkappo? |
And what is wrong resolve? |
Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo— |
resolves of sensuality, of ill-will, and of harming. |
ayaṃ, bhikkhave, micchāsaṅkappo. |
This is wrong resolve. |
Katamo ca, bhikkhave, sammāsaṅkappo? |
And what is right resolve? |
Sammāsaṅkappampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right resolve is twofold, I say. |
atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; |
There is right resolve that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. |
And there is right resolve that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? |
And what is right resolve that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo: |
resolves of renunciation, non-ill-will, and non-harming. |
‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’. |
This is right resolve that is accompanied by asinine-inclinations. |
Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? |
And what is right resolve that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
Yo kho, bhikkhave, |
monks, for one of |
ariya-cittassa |
noble mind |
an-āsava-cittassa |
Without-asinine-inclinations (in) mind, |
ariya-magga-sam-aṅgino |
who possesses the noble path |
ariya-maggaṃ bhāvayato |
and develops the noble path. |
takko |
thinking, |
vi-takko |
Directed-thinking, |
saṅkappo |
resolve, |
appanā |
applying, |
By-appanā |
strong-applying, |
cetaso abhiniropanā |
mind being implanted, [inculcate, apply, fixed] |
Vacī-saṅ-khāro— |
verbal-co-doings |
ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. |
This is right resolve that is noble. |
So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong resolve and take up right resolve: that’s their right effort. |
So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong resolve and take up right resolve: that’s their right remembering. |
Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right resolve, namely: right view, right effort, and right remembering. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi. |
When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view. |
Katamā ca, bhikkhave, micchāvācā? |
And what is wrong speech? |
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— |
Speech that’s false, divisive, harsh, or nonsensical. |
ayaṃ, bhikkhave, micchāvācā. |
This is wrong speech. |
Katamā ca, bhikkhave, sammāvācā? |
And what is right speech? |
Sammāvācampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right speech is twofold, I say. |
atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; |
There is right speech that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. |
And there is right speech that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? |
And what is right speech that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— |
The refraining from lying, divisive speech, harsh speech, and talking nonsense. |
ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. |
This is right speech that is accompanied by asinine-inclinations. |
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? |
And what is right speech that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī— |
It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. |
This is right speech that is noble. |
So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong speech and take up right speech: that’s their right effort. |
So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong speech and take up right speech: that’s their right remembering. |
Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right speech, namely: right view, right effort, and right remembering. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi. |
When you understand wrong action as wrong action and right action as right action, that’s your right view. |
Katamo ca, bhikkhave, micchākammanto? |
And what is wrong action? |
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro— |
Killing living creatures, stealing, and sexual misconduct. |
ayaṃ, bhikkhave, micchākammanto. |
This is wrong action. |
Katamo ca, bhikkhave, sammākammanto? |
And what is right action? |
Sammākammantampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right action is twofold, I say. |
atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; |
There is right action that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. |
And there is right action that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? |
And what is right action that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī— |
Refraining from killing living creatures, stealing, and sexual misconduct. |
ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. |
This is right action that is accompanied by asinine-inclinations. |
Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? |
And what is right action that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī— |
It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. |
This is right action that is noble. |
So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong action and take up right action: that’s their right effort. |
So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong action and take up right action: that’s their right remembering. |
Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right action, namely: right view, right effort, and right remembering. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi. |
When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view. |
Katamo ca, bhikkhave, micchāājīvo? |
And what is wrong livelihood? |
Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā— |
Deception, flattery, hinting, and belittling, and using material possessions to pursue other material possessions. |
ayaṃ, bhikkhave, micchāājīvo. |
This is wrong livelihood. |
Katamo ca, bhikkhave, sammāājīvo? |
And what is right livelihood? |
Sammāājīvampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right livelihood is twofold, I say. |
atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; |
There is right livelihood that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment. |
atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. |
And there is right livelihood that is noble, without-asinine-inclinations, transcendent, a factor of the path. |
Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? |
And what is right livelihood that is accompanied by asinine-inclinations, has the attributes of good deeds, and ripens in attachment? |
Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti— |
It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood. |
ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. |
This is right livelihood that is accompanied by asinine-inclinations. |
Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? |
And what is right livelihood that is noble, without-asinine-inclinations, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī— |
It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one of noble mind without-asinine-inclinations, who possesses the noble path and develops the noble path. |
ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. |
This is right livelihood that is noble. |
So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo. |
They make an effort to give up wrong livelihood and take up right livelihood: that’s their right effort. |
So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; sāssa hoti sammāsati. |
rememberfully they give up wrong livelihood and take up right livelihood: that’s their right remembering. |
Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
So these three Dharmas keep running and circling around right livelihood, namely: right view, right effort, and right remembering. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṃ pahoti, sammāñāṇassa sammāvimutti pahoti. |
Right view gives rise to right resolve. Right resolve gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right remembering. Right remembering gives rise to right undistractible-lucidity. Right undistractible-lucidity gives rise to right knowledge. Right knowledge gives rise to right freedom. |
Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti. |
So the trainee has eight factors, while the perfected one has ten factors. |
Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti. |
And here too, the eradication of many bad, unskillful Dharmas is developed to perfection due to right knowledge. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
In this context, right view comes first. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how does right view come first? |
Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. |
For one of right view, wrong view is worn away. |
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. |
And the many bad, unskillful Dharmas that arise because of wrong view are worn away. |
Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. |
And because of right view, many skillful Dharmas are developed to perfection. |
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti … pe … |
For one of right resolve, wrong resolve is worn away. … |
sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti … |
For one of right speech, wrong speech is worn away. … |
sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti … |
For one of right action, wrong action is worn away. … |
sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti … |
For one of right livelihood, wrong livelihood is worn away. … |
sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti … |
For one of right effort, wrong effort is worn away. … |
sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti … |
For one of right remembering, wrong remembering is worn away. … |
sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti … |
For one of right undistractible-lucidity, wrong undistractible-lucidity is worn away. … |
sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti … |
For one of right knowledge, wrong knowledge is worn away. … |
sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. |
For one of right freedom, wrong freedom is worn away. |
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. |
And the many bad, unskillful Dharmas that arise because of wrong freedom are worn away. |
Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. |
And because of right freedom, many skillful Dharmas are developed to perfection. |
Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā— |
So there are twenty on the side of the skillful, and twenty on the side of the unskillful. |
mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. |
This exposition of the Dharma-[teaching] on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world. |
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti— |
If any ascetic or brahmin imagines they can criticize and reject the exposition of the Dharma-[teaching] on the Great Forty, they deserve rebuke and criticism on ten legitimate grounds in the present life. |
sammādiṭṭhiñce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; |
If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view. |
sammāsaṅkappañce bhavaṃ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; |
If they criticize right resolve … |
sammāvācañce bhavaṃ garahati … pe … |
right speech … |
sammākammantañce bhavaṃ garahati … |
right action … |
sammāājīvañce bhavaṃ garahati … |
right livelihood … |
sammāvāyāmañce bhavaṃ garahati … |
right effort … |
sammāsatiñce bhavaṃ garahati … |
right remembering … |
sammāsamādhiñce bhavaṃ garahati … |
right undistractible-lucidity … |
sammāñāṇañce bhavaṃ garahati … |
right knowledge … |
sammāvimuttiñce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. |
right freedom, they praise and honor the ascetics and brahmins who have wrong freedom. |
Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. |
If any ascetic or brahmin imagines they can criticize and reject the exposition of the Dharma-[teaching] on the Great Forty, they deserve rebuke and criticism on these ten legitimate grounds in the present life. |
Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu. |
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected. |
Taṃ kissa hetu? |
Why is that? |
Nindābyārosaupārambhabhayā”ti. |
For fear of being blamed, criticized, and faulted.” |
Idamavoca bhagavā. |
That is what the Buddha said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Satisfied, the monks were happy with what the Buddha said. |
MN 117 Mahācattārīsakasutta |
MN 117 Mahā Cattārīsaka Sutta: The Great Forty |
(thanissaro trans.) | |
Evaṃ me sutaṃ— ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. |
I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. |
Tatra kho bhagavā bhikkhū āmantesi: |
There he addressed the monks: |
“bhikkhavo”ti. |
“Monks!” |
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ. |
“Yes, lord,” the monks responded to him. |
Bhagavā etadavoca: |
The Blessed One said, |
“ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ. |
“Monks, I will teach you noble right concentration with its supports & requisite conditions. |
Taṃ suṇātha, sādhukaṃ manasi karotha, |
Listen, and pay close attention. |
bhāsissāmī”ti. |
I will speak.” |
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ. |
“Yes, lord,” the monks responded to him. |
Bhagavā etadavoca: |
The Blessed One said: |
“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro? |
“Now what, monks, is noble right concentration with its supports & requisite conditions? |
Seyyathidaṃ— sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; |
Any singleness of mind equipped with these seven factors— |
yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā– ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi. |
right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness—is called noble right concentration with its supports & requisite conditions.1 |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“[1] Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Micchādiṭṭhiṃ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṃ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi. |
One discerns wrong view as wrong view, and right view as right view. |
This is one’s right view. | |
Katamā ca, bhikkhave, micchādiṭṭhi? |
And what is wrong view? |
‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, |
‘There is nothing given, nothing offered, nothing sacrificed. |
natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, |
There is no fruit or result of good or bad actions. |
natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, |
There is no this world, no next world, no mother, no father, |
natthi sattā opapātikā, |
no spontaneously reborn beings; |
natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—ayaṃ, bhikkhave, micchādiṭṭhi. |
no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ This is wrong view. |
Katamā ca, bhikkhave, sammādiṭṭhi? |
“And what is right view? |
Sammādiṭṭhimpahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right view, I tell you, is of two sorts: |
atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; |
There is right view with effluents, siding with merit, resulting in acquisitions [of becoming]; |
atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. |
there is right view that is noble, without effluents, transcendent, a factor of the path. |
Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā? |
“And what is the right view with effluents, siding with merit, resulting in acquisitions? |
‘Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, |
‘There is what is given, what is offered, what is sacrificed. |
atthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, |
There are fruits & results of good & bad actions. |
atthi ayaṃ loko, atthi paro loko, |
There is this world & the next world. |
atthi mātā, atthi pitā, |
There is mother & father. |
atthi sattā opapātikā, |
There are spontaneously reborn beings; |
atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti—ayaṃ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā. |
there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’2 This is the right view with effluents, siding with merit, resulting in acquisitions. |
Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? |
“And what is the right view that is noble, without effluents, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ—ayaṃ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. |
The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view3 in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. |
This is the right view that is noble, without effluents, transcendent, a factor of the path. | |
So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, |
“One makes an effort for the abandoning of wrong view & for entering into right view: |
svāssa hoti sammāvāyāmo. |
This is one’s right effort. |
So sato micchādiṭṭhiṃ pajahati, sato sammādiṭṭhiṃ upasampajja viharati, sāssa hoti sammāsati. |
One is mindful to abandon wrong view & to enter & remain in right view: |
Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
This is one’s right mindfulness.4 Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right view. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“[2] Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Micchāsaṅkappaṃ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṃ ‘sammāsaṅkappo’ti pajānāti, |
One discerns wrong resolve as wrong resolve, and right resolve as right resolve. |
sāssa hoti sammādiṭṭhi. |
This is one’s right view. |
Katamo ca, bhikkhave, micchāsaṅkappo? |
And what is wrong resolve? |
Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo— |
Being resolved on sensuality, on ill will, on harmfulness. |
ayaṃ, bhikkhave, micchāsaṅkappo. |
This is wrong resolve. |
Katamo ca, bhikkhave, sammāsaṅkappo? |
“And what is right resolve? |
Sammāsaṅkappampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right resolve, I tell you, is of two sorts: |
atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; |
There is right resolve with effluents, siding with merit, resulting in acquisitions; |
atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. |
there is right resolve that is noble, without effluents, transcendent, a factor of the path. |
Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko? |
“And what is the right resolve with effluents, siding with merit, resulting in acquisitions? |
Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsāsaṅkappo: |
Resolve for renunciation, resolve for freedom from ill will, resolve for harmlessness. |
‘ayaṃ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’. |
This is the right resolve with effluents, siding with merit, resulting in acquisitions. |
Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? |
“And what is the right resolve that is noble, without effluents, transcendent, a factor of the path? |
Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato |
|
takko vitakko saṅkappo |
The thinking, directed thinking, resolve, |
appanā byappanā |
mental fixity, mental transfixion, |
cetaso abhiniropanā |
focused awareness, |
vacīsaṅkhāro— |
& verbal fabrications5 |
in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. | |
ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. |
This is the right resolve that is noble, without effluents, transcendent, a factor of the path.” |
So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, |
“One makes an effort for the abandoning of wrong resolve & for entering right resolve: |
svāssa hoti sammāvāyāmo. |
This is one’s right effort. |
So sato micchāsaṅkappaṃ pajahati, sato sammāsaṅkappaṃ upasampajja viharati; |
One is mindful to abandon wrong resolve & to enter & remain in right resolve: |
sāssa hoti sammāsati. |
This is one’s right mindfulness. |
Itiyime tayo dhammā sammāsaṅkappaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right resolve. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“[3] Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Micchāvācaṃ ‘micchāvācā’ti pajānāti, sammāvācaṃ ‘sammāvācā’ti pajānāti; |
One discerns wrong speech as wrong speech, and right speech as right speech. |
sāssa hoti sammādiṭṭhi. |
This is one’s right view. |
Katamā ca, bhikkhave, micchāvācā? |
And what is wrong speech? |
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— |
Lying, divisive tale-bearing, abusive speech, & idle chatter. |
ayaṃ, bhikkhave, micchāvācā. |
This is wrong speech. |
Katamā ca, bhikkhave, sammāvācā? |
“And what is right speech? |
Sammāvācampahaṃ, bhikkhave, dvāyaṃ vadāmi—atthi, bhikkhave, |
Right speech, I tell you, is of two sorts: |
sammāvācā sāsavā puññabhāgiyā upadhivepakkā; |
There is right speech with effluents, siding with merit, resulting in acquisitions; |
atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. |
there is right speech that is noble, without effluents, transcendent, a factor of the path. |
Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? |
“And what is the right speech with effluents, siding with merit, resulting in acquisitions? |
Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— |
Abstaining from lying, from divisive tale-bearing, from abusive speech, & from idle chatter. |
ayaṃ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. |
This is the right speech with effluents, siding with merit, resulting in acquisitions. |
Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? |
“And what is the right speech that is noble, without effluents, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī— |
The abstaining, desisting, abstinence, avoidance of the four forms of verbal misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. |
ayaṃ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. |
This is the right speech that is noble, without effluents, transcendent, a factor of the path. |
So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; |
“One makes an effort for the abandoning of wrong speech & for entering right speech: |
svāssa hoti sammāvāyāmo. |
This is one’s right effort. |
So sato micchāvācaṃ pajahati, sato sammāvācaṃ upasampajja viharati; |
One is mindful to abandon wrong speech & to enter & remain in right speech: |
sāssa hoti sammāsati. |
This is one’s right mindfulness. |
Itiyime tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right speech. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“[4] Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Micchākammantaṃ ‘micchākammanto’ti pajānāti, sammākammantaṃ ‘sammākammanto’ti pajānāti; |
One discerns wrong action as wrong action, and right action as right action. |
sāssa hoti sammādiṭṭhi. |
This is one’s right view. |
Katamo ca, bhikkhave, micchākammanto? |
And what is wrong action? |
Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro— |
Killing, taking what is not given, illicit sex. |
ayaṃ, bhikkhave, micchākammanto. |
This is wrong action. |
Katamo ca, bhikkhave, sammākammanto? |
“And what is right action? |
Sammākammantampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right action, I tell you, is of two sorts: |
atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; |
There is right action with effluents, siding with merit, resulting in acquisitions; |
atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. |
there is right action that is noble, without effluents, transcendent, a factor of the path. |
Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko? |
“And what is the right action with effluents, siding with merit, resulting in acquisitions? |
Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—ayaṃ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. |
Abstaining from killing, from taking what is not given, & from illicit sex.6 This is the right action with effluents, siding with merit, resulting in acquisitions. |
Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo? |
“And what is the right action that is noble, without effluents, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī— |
The abstaining, desisting, abstinence, avoidance of the three forms of bodily misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. |
ayaṃ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo. |
This is the right action that is noble, without effluents, transcendent, a factor of the path. |
So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; |
“One makes an effort for the abandoning of wrong action & for entering into right action: |
svāssa hoti sammāvāyāmo. |
This is one’s right effort. |
So sato micchākammantaṃ pajahati, sato sammākammantaṃ upasampajja viharati; |
One is mindful to abandon wrong action & to enter & remain in right action: |
sāssa hoti sammāsati. |
This is one’s right mindfulness. |
Itiyime tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right action. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“[5] Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Micchāājīvaṃ ‘micchāājīvo’ti pajānāti, sammāājīvaṃ ‘sammāājīvo’ti pajānāti; |
One discerns wrong livelihood as wrong livelihood, and right livelihood as right livelihood. |
sāssa hoti sammādiṭṭhi. |
This is one’s right view. |
Katamo ca, bhikkhave, micchāājīvo? |
And what is wrong livelihood? |
Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā—ayaṃ, bhikkhave, micchāājīvo. |
Scheming, persuading, hinting, belittling, & pursuing gain with gain.7 This is wrong livelihood. |
Katamo ca, bhikkhave, sammāājīvo? |
“And what is right livelihood? |
Sammāājīvampahaṃ, bhikkhave, dvāyaṃ vadāmi— |
Right livelihood, I tell you, is of two sorts: |
atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; |
There is right livelihood with effluents, siding with merit, resulting in acquisitions; |
atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. |
there is right livelihood that is noble, without effluents, transcendent, a factor of the path. |
Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko? |
“And what is the right livelihood with effluents, siding with merit, resulting in acquisitions? |
Idha, bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammāājīvena jīvikaṃ kappeti— |
There is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. |
ayaṃ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. |
This is the right livelihood with effluents, siding with merit, resulting in acquisitions. |
Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? |
“And what is the right livelihood that is noble, without effluents, transcendent, a factor of the path? |
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī— |
The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. |
ayaṃ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. |
This is the right livelihood that is noble, without effluents, transcendent, a factor of the path. |
So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; |
“One tries to abandon wrong livelihood & to enter into right livelihood: |
svāssa hoti sammāvāyāmo. |
This is one’s right effort. |
So sato micchāājīvaṃ pajahati, sato sammāājīvaṃ upasampajja viharati; |
One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: |
sāssa hoti sammāsati. |
This is one’s right mindfulness. |
Itiyime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati. |
Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right livelihood. |
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, |
In one of right view, right resolve comes into being. |
sammāsaṅkappassa sammāvācā pahoti, |
In one of right resolve, right speech comes into being. |
sammāvācassa sammākammanto pahoti, |
In one of right speech, right action.… |
sammākammantassa sammāājīvo pahoti, |
In one of right action, right livelihood.… |
sammāājīvassa sammāvāyāmo pahoti, |
In one of right livelihood, right effort.… |
sammāvāyāmassa sammāsati pahoti, |
In one of right effort, right mindfulness.… |
sammāsatissa sammāsamādhi pahoti, |
In one of right mindfulness, right concentration.… |
sammāsamādhissa sammāñāṇaṃ pahoti, |
In one of right concentration, right knowledge.… |
sammāñāṇassa sammāvimutti pahoti. |
In one of right knowledge, right release comes into being.8 |
Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, |
Thus the learner is endowed with eight factors, |
dasaṅgasamannāgato arahā hoti". |
and the arahant with ten. |
Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṃ gacchanti". |
|
Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. |
“Of those, right view is the forerunner. |
Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti? |
And how is right view the forerunner? |
Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti. |
In one of right view, wrong view is abolished. |
Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. |
The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, |
Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. |
while the many skillful qualities that have right view as their condition go to the culmination of their development. |
Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti … pe … sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti … sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti … sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti … sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti … sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti … sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti … sammāñāṇassa, bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti … sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti. |
In one of right resolve, wrong resolve is abolished.… In one of right speech, wrong speech is abolished.… In one of right action, wrong action is abolished.… In one of right livelihood, wrong livelihood is abolished.… In one of right effort, wrong effort is abolished.… In one of right mindfulness, wrong mindfulness is abolished.… In one of right concentration, wrong concentration is abolished.… In one of right knowledge, wrong knowledge is abolished.… In one of right release, wrong release is abolished. |
Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. |
The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, |
Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti. |
while the many skillful qualities that have right release as their condition go to the culmination of their development. |
Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṃ. |
“Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness. |
Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti—sammādiṭṭhiñce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; |
“This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or brahman or deva or Māra and Brahmā or anyone at all in the world. |
sammāsaṅkappañce bhavaṃ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā; |
|
sammāvācañce bhavaṃ garahati … pe … sammākammantañce bhavaṃ garahati … sammāājīvañce bhavaṃ garahati … sammāvāyāmañce bhavaṃ garahati … sammāsatiñce bhavaṃ garahati … sammāsamādhiñce bhavaṃ garahati … sammāñāṇañce bhavaṃ garahati … sammāvimuttiñce bhavaṃ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā. |
“If any contemplative or brahman might think that this Great Forty Dhamma discourse should be censured & rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here & now. |
Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. |
If he censures right view, then he would honor any contemplatives & brahmans who are of wrong view; |
he would praise them. | |
If he censures right resolve… right speech… right action… right livelihood… right effort… right mindfulness… right concentration… right knowledge.… If he censures right release, then he would honor any contemplatives & brahmans who are of wrong release; | |
he would praise them. | |
If any contemplative or brahman might think that this Great Forty Dhamma discourse should be censured & rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here & now. | |
Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ nappaṭikkositabbaṃ amaññiṃsu. |
“Even Vassa & Bhañña—those teachers from Ukkala who were proponents of no-causality, no-action, & no-existence—would not think that this Dhamma discourse on the Great Forty should be censured & rejected. |
Taṃ kissa hetu? |
Why is that? |
Nindābyārosaupārambhabhayā”ti. |
For fear of criticism, opposition, & reproach.” |
Idamavoca bhagavā. |
That is what the Blessed One said. |
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. |
Gratified, the monks delighted in the Blessed One’s words. |
Mahācattārīsakasuttaṃ niṭṭhitaṃ sattamaṃ. |
Notes |
1 | |
It has been argued that this definition of right concentration differs from the standard definition that equates right concentration with the four jhānas. | |
This argument, however, misses two points. | |
The first is that this definition differs in no way from the opening part of the definition of the first jhāna: | |
“There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna.” The “unskillful qualities” in this passage are identified by SN 45: | |
22 as “wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration.” And of course, sensuality is renounced through mundane right resolve. | |
In fact, MN 78 indicates a direct connection between right resolve and jhāna, stating that the first jhāna is where all unskillful resolves cease without trace. | |
This means that any concentration truly endowed with right resolve would have to be at least the first jhāna. | |
The second point is that this sutta defines noble right resolve as the resolves present in the first jhāna. | |
See note 5, below. | |
So there is nothing to indicate that this definition of right concentration refers to anything but jhāna. | |
2 | |
See MN 41, note 5. | |
3 | |
These various factors are all equivalent to knowledge in terms of the four noble truths. | |
The relationship between these four truths and the issue of skillful and unskillful action is shown in SN 46: | |
51, which notes that analysis of qualities as a factor for awakening is fed by paying appropriate attention to qualities as to whether they are skillful or unskillful. | |
See also MN 9. | |
4 | |
Notice that mindfulness plays an active role here and with all the path factors. | |
It is not simply a receptive acceptance of wrong and right views. | |
Instead—in its canonical sense of keeping something in mind—it keeps remembering to abandon the factors of the wrong path, and to enter and remain in the factors of the right path. | |
For more on the active role of mindfulness in the practice of abandoning unskillful qualities and developing skillful ones, see AN 4: | |
245 and AN 7: | |
63 | |
5 | |
According to MN 44, verbal fabrications are directed thought and evaluation. | |
The definition of noble right resolve here appears to refer to the resolves present in the first jhāna (see MN 78), thus connecting noble right resolve with right concentration. | |
6 | |
SN 45: | |
8 defines right action as abstaining from killing, abstaining from taking what is not given, & abstaining from uncelibacy. | |
7 | |
This definition appears to refer to wrong livelihood for monks and nuns. | |
8 | |
SN 48: | |
46 equates noble release with the faculty of concentration (see also SN 48: | |
10). | |
See also: | |
SN 12: | |
15; | |
SN 45: | |
1; | |
SN 45: | |
8; | |
SN 48: | |
46; | |
AN 5: | |
25; | |
AN 5: | |
28 |
. |
. |
Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo? |
And what is right resolve that is noble, undefiled, transcendent, a factor of the path? |
Yo kho, bhikkhave, |
monks, for one of |
ariya-cittassa |
noble mind |
an-āsava-cittassa |
and undefiled mind, |
ariya-magga-sam-aṅgino |
who possesses the noble path |
ariya-maggaṃ bhāvayato |
and develops the noble path. |
takko |
Speculative-thinking, |
vi-takko |
Directed-thinking, |
saṅkappo |
resolve, |
appanā |
fixing, |
By-appanā |
Firm-fixing, |
cetaso abhiniropanā |
mind being applied, |
Vacī-saṅ-khāro— |
Vocalization-co-activities |
ayaṃ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. |
This is right resolve that is noble. |
“Accompanied by directed-thought, accompanied by evaluation” [means]: |
“Sa-vitakkaṃ sa-vicāran”ti |
There is directed-thought; there is evaluation. |
atthi vitakko, atthi vicāro. |
Therein what is directed-thought? |
Tattha katamo vitakko? |
That which is speculative-thought, directed-thought, |
Yo takko vitakko |
resolve [a thought-formation or fashioning a thought], |
saṅkappo |
fixing, firm-fixing, |
appanā by-appanā |
application of the mind, |
cetaso abhiniropanā |
right-resolve. |
sammā-saṅkappo— |
This is called directed-thought. |
ayaṃ vuccati “vitakko”. |
Therein what is evaluation? |
Tattha katamo vicāro? |
That which is searching, exploring, |
Yo cāro vi-cāro |
constant-examining, frequent wandering, |
anu-vicāro upa-vicāro |
(the) mind's constant-explorativeness, |
cittassa anu-sandhanatā |
{the mind's} constant-observation. |
an-upekkhanatā— |
This is called evaluation. |
ayaṃ vuccati “vicāro”. |
Thus of this directed-thought and of this evaluation |
Iti iminā ca vitakkena iminā ca vicārena |
he is possessed, See section 357. furnished. |
upeto hoti … pe … samannāgato. |
Therefore this is called “accompanied by directed-thought, accompanied by evaluation”. |
Tena vuccati “savitakkaṃ savicāran”ti. |