Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho āyasmā sāriputto bhikkhū āmantesi: There Venerable Sāriputta addressed the bhikkhus: “āvuso bhikkhave”ti. “Friends, bhikkhus!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Friend,” they replied. Āyasmā sāriputto etadavoca: Venerable Sāriputta said this:
“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. “Friends, they speak of this thing called ‘right view’. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? To what extent is a noble disciple one of right and straight view, who is endowed with absolute confidence in the Dhamma, and has come to the true Dhamma?”
“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ. “Friend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta. Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho. May Venerable Sāriputta himself please clarify the meaning of this. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti. The bhikkhus will listen and remember it.”
“Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti. “Well then, friends, listen and apply your mind well, I will speak.”
“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. “Yes, friend,” they replied. Āyasmā sāriputto etadavoca: Venerable Sāriputta said this:
“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—“A noble disciple understands the detrimental and its root, and the beneficial and its root. *This is why it's stated in AN 2.11 that only a noble disciple is able to abandon what is _akusala_. It cannot be abandoned by accident, without full understanding of *why* the things in question are _akusala_. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. To this extent a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.
Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ? But what is the detrimental and what is its root? And what is the beneficial and what is its root? Pāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—Killing living creatures, taking what is not given, and sexual misconduct; speech that’s false, divisive, harsh, or frivolous; longing, ill will, and wrong view. idaṁ vuccatāvuso akusalaṁ. This is called the detrimental.
Katamañcāvuso, akusalamūlaṁ? And what is the root of the detrimental? Lobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—Greed, aversion, and muddledness. idaṁ vuccatāvuso, akusalamūlaṁ. This is called the root of the detrimental.
Katamañcāvuso, kusalaṁ? And what is the beneficial? Pāṇātipātā veramaṇī kusalaṁ, adinnādānā veramaṇī kusalaṁ, kāmesumicchācārā veramaṇī kusalaṁ, musāvādā veramaṇī kusalaṁ, pisuṇāya vācāya veramaṇī kusalaṁ, pharusāya vācāya veramaṇī kusalaṁ, samphappalāpā veramaṇī kusalaṁ, anabhijjhā kusalaṁ, abyāpādo kusalaṁ, sammādiṭṭhi kusalaṁ—Abstaining from killing living creatures, taking what is not given, and sexual misconduct; avoiding speech that’s false, divisive, harsh, or frivolous; non-longing, non-ill-will, and right view. idaṁ vuccatāvuso, kusalaṁ. This is called the beneficial.
Katamañcāvuso, kusalamūlaṁ? And what is the root of the beneficial? Alobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—Non-greed, non-aversion, and non-muddledness. idaṁ vuccatāvuso, kusalamūlaṁ. This is called the root of the beneficial.
Yato kho, āvuso, ariyasāvako evaṁ akusalaṁ pajānāti, evaṁ akusalamūlaṁ pajānāti, evaṁ kusalaṁ pajānāti, evaṁ kusalamūlaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—When a noble disciple understands in this way the detrimental and its root, and the beneficial and its root, and has completely given up the underlying tendency to passion, gotten rid of the underlying tendency to resistance, eradicated the underlying tendency to the view and conceit ‘I am’, given up ignorance and given rise to knowledge, they make an end of suffering right in the present experience. * _diṭṭh(ev)a dhamme_, lit. “within the seen phenomenon/thing”, an expression that occurs a few hundred times in the early texts, has often been translated as “in this very life”, “in the present life”, “here and now”, etc., but there are several instances where this would be quite meaningless. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. To this extent too a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, friend,” those bhikkhus delighted in and expressed appreciation for what Venerable Sāriputta said. Then they asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But friend, might there be another explanation for how a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma?”
“Siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands nutriment, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. To this extent too a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.”
Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? But what is nutriment? What is its origin, its cessation, and the practice that leads to its cessation? Cattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya. There are these four nutriments. They maintain beings that have been born and help those that seek to be born. * [“Simile of the Son's Flesh”](https://www.youtube.com/watch?v=cmYzJSvZ5jE) Katame cattāro? What four? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ. Solid food, whether coarse or fine; pressure is the second, mental intention the third, and consciousness the fourth. * _phassa_ “pressure”: The standard “contact” is technically not inaccurate, but there is a tendency to think of it in an abstract way that leaves out one’s personal point of view, as if one can imagine _phassa_ (“touch”, more literally) without already “being touched” (affected by the arisen experience). Whenever there is _phassa_, there is necessarily feeling (_vedanā_), meaning that there is no such thing as “raw experience” which then somehow evolves into engagement and craving. Feeling and craving are *already there* whenever there is _phassa_ (see SN 12.67 on how paṭiccasamuppāda is not a temporal “process” but a simultaneous interdependence of two phenomena). Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—Nutriment comes with craving. Nutriment ceases when craving ceases. The practice that leads to the cessation of nutriment is simply this Noble Eightfold Path, that is: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi. right view, right intention, right speech, right action, right livelihood, right effort, right recollection, and right composure.
Yato kho, āvuso, ariyasāvako evaṁ āhāraṁ pajānāti, evaṁ āhārasamudayaṁ pajānāti, evaṁ āhāranirodhaṁ pajānāti, evaṁ āhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—When a noble disciple understands in this way nutriment, the origin of nutriment, the cessation of nutriment, and the practice that leads to its cessation, and has completely given up the underlying tendency to passion, gotten rid of the underlying tendency to resistance, eradicated the underlying tendency to the view and conceit ‘I am’, and given up ignorance and given rise to knowledge, they make an end of suffering right in the present experience. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. To this extent too a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.”
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, friend,” those bhikkhus … asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“Siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. To this extent too a noble disciple is one of right view … and has come to the true Dhamma. Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation? Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—Birth is suffering; aging is suffering; death is suffering; sorrow, lamentation, displeasure, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five-assumption-aggregates are suffering. * _pañcupādānakkhanda_. See note below on upādāna as “assumption”. idaṁ vuccatāvuso, dukkhaṁ. This is called suffering. Katamo cāvuso, dukkhasamudayo? And what is the origin of suffering? Yāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—It’s the craving that leads to renewed being, accompanied by delight-and-passion, which delights wherever it lands. That is, kāmataṇhā bhavataṇhā vibhavataṇhā—craving for sensuality, craving for being, and craving for non-being. ayaṁ vuccatāvuso, dukkhasamudayo. This is called the origin of suffering. Katamo cāvuso, dukkhanirodho? And what is the cessation of suffering? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—It’s the fading and cessation of that very same craving without remainder; giving it up, letting it go, releasing it, and not resting upon it. ayaṁ vuccatāvuso, dukkhanirodho. This is called the cessation of suffering. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? And what is the practice that leads to the cessation of suffering? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—It is simply this Noble Eightfold Path, that is: sammādiṭṭhi …pe… sammāsamādhi—right view … right composure. ayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā. This is called the practice that leads to the cessation of suffering.
Yato kho, āvuso, ariyasāvako evaṁ dukkhaṁ pajānāti, evaṁ dukkhasamudayaṁ pajānāti, evaṁ dukkhanirodhaṁ pajānāti, evaṁ dukkhanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—When a noble disciple understands in this way suffering, the origin of suffering, the cessation of suffering, and the practice that leads to its cessation, and has completely given up the underlying tendency to passion, gotten rid of the underlying tendency to resistance, eradicated the underlying tendency to the view and conceit ‘I am’, and given up ignorance and given rise to knowledge, they make an end of suffering right in the present experience. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. To this extent too a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.”
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, friend,” those bhikkhus … asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“Siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands aging and death, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? But what are aging and death? What is their origin, their cessation, and the practice that leads to their cessation? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—The aging, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various beings in the various orders of beings. ayaṁ vuccatāvuso, jarā. This is called aging. Katamañcāvuso, maraṇaṁ? And what is death? Yā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—The passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various beings in the various orders of beings. idaṁ vuccatāvuso, maraṇaṁ. This is called death. Iti ayañca jarā idañca maraṇaṁ—Such is aging, and such is death. idaṁ vuccatāvuso, jarāmaraṇaṁ. This is called aging and death. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—Aging and death come with birth. Aging and death cease when birth ceases. The practice that leads to the cessation of aging and death is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands birth, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? But what is birth? What is its origin, its cessation, and the practice that leads to its cessation? Yā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—The birth, inception, conception, production, manifestation of the aggregates, and acquisition of the sense fields of the various beings in the various orders of beings. ayaṁ vuccatāvuso, jāti. This is called birth. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—Birth comes with being. Birth ceases when being ceases. The practice that leads to the cessation of birth is simply this Noble Eightfold Path …” *“With Birth, Death Applies”[https://www.hillsidehermitage.org/with-birth-death-applies/] sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands being, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? But what is being? What is its origin, its cessation, and the practice that leads to its cessation? Tayome, āvuso, bhavā—“There are these three states of existence. * “Becoming” gives the wrong impression that _bhava_ is a matter of choice. But a decision to “not become anything” remains fully enclosed within the much subtler scope of _bhava_, especially if one is not a noble disciple. As said below, the cessation of _bhava_ comes about only through the Noble Eightfold Path. kāmabhavo, rūpabhavo, arūpabhavo. Sensual being, material being, and immaterial being. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—Being comes with assumption. Being ceases when assumption ceases. The practice that leads to the cessation of being is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands assumption, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? But what is assumption? What is its origin, its cessation, and the practice that leads to its cessation? *Assume: late Middle English: from Latin assumere, from ad- ‘towards’ + sumere ‘take’. _upādāna_: _upa_-‘towards’ + _ādānā_-‘taking’. Just as with “becoming” and _bhava_ noted above, “clinging” or “grasping” make it sound like _upādāna_ is a matter of choice. But _upādāna_ is there to the exact same extent that craving is there, even if one deliberately refrains from “clinging” to anything. Moreover, an assumption is something that cannot return once it’s abandoned, whereas clinging can come and go an indefinite amount of times. Cattārimāni, āvuso, upādānāni—There are these four assumptions. kāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ. The assumption of sensuality, the assumption of views, the assumption of virtue-and-duty, and the assumption of of a view of self. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—Assumption comes with craving. Assumption ceases when craving ceases. The practice that leads to the cessation of assumption is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? But what is craving? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, taṇhākāyā—There are these six classes of craving. rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Craving for forms, sounds, smells, tastes, touches, and phenomena. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—The practice that leads to the cessation of choices is simply this Noble Eightfold Path … *Craving is an automatic, inevitable result of feeling because the entire _paṭiccasamuppāda_ structure originates from ignorance. There is no possibility, even for a split-second, for there to be feeling but no craving for as long as there is _avijjā_, and same for every other pair of factors listed in the series. sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, vedanākāyā—There are these six classes of feeling. cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Feeling born of pressure through the eye, ear, nose, tongue, body, and mental faculty. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—Feeling comes with pressure. Feeling ceases when pressure ceases. The practice that leads to the cessation of feeling is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands pressure, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? But what is pressure? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, phassakāyā—There are these six classes of pressure. cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Pressure through the eye, ear, nose, tongue, body, and mental faculty. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—Pressure comes with the six sense fields. Pressure ceases when the six sense fields cease. The practice that leads to the cessation of pressure is simply this Noble Eightfold Path …” *cf. SN 22.47, SN 35.232, and Udāna 2.4 “Pressures pressure one due to appropriation (_upadhi_)”. The sense fields (as well as everything else following _avijjā_ in dependent origination) no longer exist in an Arahant. They still perceive sights, sounds, etc., and still have five aggregates, but they cannot be said to possess the “same” sense fields or aggregates as an ordinary person minus a certain property, since ignorance distorts things in their totality. In other words, ignorance is not something *within* the sense fields; it's what makes the sense fields be how they are to begin with, such that whatever they encounter affects or pressures one, and as that pressure is felt, that feeling is craved for or against, etc. That is why _paṭiccasamuppāda_ has a certain order, even though it's not a temporal sequence and all factors are simultaneously present. sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā? But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation? Chayimāni, āvuso, āyatanāni—There are these six sense fields. cakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ. The sense fields of the eye, ear, nose, tongue, body, and mental faculty. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—The six sense fields come with name-and-form. The six sense fields cease when name-and-form ceases. The practice that leads to the cessation of the six sense fields is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands name-and-form, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? But what is name-and-form? What is its origin, its cessation, and the practice that leads to its cessation? Vedanā, saññā, cetanā, phasso, manasikāro—Feeling, perception, intention, pressure, and attention— idaṁ vuccatāvuso, nāmaṁ; this is called name. cattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—The four primary elements, and form derived from the four primary elements— idaṁ vuccatāvuso, rūpaṁ. this is called form. Iti idañca nāmaṁ idañca rūpaṁ—Such is name and such is form. idaṁ vuccatāvuso, nāmarūpaṁ. This is called name-and-form. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—Name-and-form comes with consciousness. Name-and-form ceases when consciousness ceases. The practice that leads to the cessation of name-and-form is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation? Chayime, āvuso, viññāṇakāyā—There are these six classes of consciousness. cakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ. Eye, ear, nose, tongue, body, and mental faculty consciousness. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—Consciousness comes with activities. Consciousness ceases when activities cease. The practice that leads to the cessation of consciousness is simply this Noble Eightfold Path …” *“Activities” renders _saṅkhāra_, which literally just means “(a) doing”. The traditional “(volitional) formations”, “fabrications”, etc., are mystical/abstruse, while “intentions” is an oversimplification, and corresponds actually to _cetanā_, a specific type of _saṅkhāra_. sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—
ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. “Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view … ?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands activities, their origin, their cessation, and the practice that leads to their cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? But what are activities? What is their origin, their cessation, and the practice that leads to their cessation? Tayome, āvuso, saṅkhārā—There are these three kinds of activities. kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. The bodily activity, the verbal activity, and the mind-activity. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—Activities come with ignorance. Activities cease when ignorance ceases. The practice that leads to the cessation of activities is simply this Noble Eightfold Path …” sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ saṅkhāre pajānāti, evaṁ saṅkhārasamudayaṁ pajānāti, evaṁ saṅkhāranirodhaṁ pajānāti, evaṁ saṅkhāranirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho …pe… apucchuṁ— siyā panāvuso …pe… “But friend, might there be another explanation for how a noble disciple is one of right and straight view …?”
“siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation … ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? But what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation? Yaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—Not knowing suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering. ayaṁ vuccatāvuso, avijjā. This is called ignorance. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—Ignorance comes with influxes. Ignorance ceases when influxes cease. The practice that leads to the cessation of ignorance is simply this Noble Eightfold Path …” * See [MN 2](https://suttas.hillsidehermitage.org/?q=mn%202). sammādiṭṭhi …pe… sammāsamādhi.
Yato kho, āvuso, ariyasāvako evaṁ avijjaṁ pajānāti, evaṁ avijjāsamudayaṁ pajānāti, evaṁ avijjānirodhaṁ pajānāti, evaṁ avijjānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti— ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.
“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ: Saying “Good, friend,” those bhikkhus delighted in and expressed appreciation for what Venerable Sāriputta said. Then they asked another question: “siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti? “But friend, might there be another explanation for how a noble disciple is one of right and straight view … who has right view, whose view is correct, who has absolute confidence in the Dhamma, and has come to the true Dhamma?”
“Siyā, āvuso. “There might, friends. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—A noble disciple understands influx, its origin, its cessation, and the practice that leads to its cessation. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ. To this extent too a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.”
Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? But what is influx? What is its origin, its cessation, and the practice that leads to its cessation? Tayome, āvuso, āsavā—There are these three influxes. kāmāsavo, bhavāsavo, avijjāsavo. The influx of sensuality, the influx of being, and the influx of ignorance. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—Influx comes with ignorance. Influx ceases when ignorance ceases. The practice that leads to the cessation of influx is simply this Noble Eightfold Path, that is: sammādiṭṭhi …pe… sammāsamādhi. right view, right intention, right speech, right action, right livelihood, right effort, right recollection, and right composure.
Yato kho, āvuso, ariyasāvako evaṁ āsavaṁ pajānāti, evaṁ āsavasamudayaṁ pajānāti, evaṁ āsavanirodhaṁ pajānāti, evaṁ āsavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya, paṭighānusayaṁ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṁ samūhanitvā, avijjaṁ pahāya vijjaṁ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—When a noble disciple understands in this way influx, the origin of influx, the cessation of influx, and the practice that leads to its cessation, and has completely given up the underlying tendency to passion, gotten rid of the underlying tendency to resistance, eradicated the underlying tendency to the view and conceit ‘I am’, and given up ignorance and given rise to knowledge, they make an end of suffering right in the present experience. *AN 1.51-52. ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti. To this extent too a noble disciple is one of right and straight view, who has absolute confidence in the Dhamma, and has come to the true Dhamma.”
Idamavocāyasmā sāriputto. This is what Venerable Sāriputta said. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what Venerable Sāriputta said.
Sammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn9