{"id":"mn9","title":"Right View","languageCodes":["en","pi"],"languageNotes":{"en":"Bhikkhu Sujato · CC0","pi":"Mahāsaṅgīti edition · SuttaCentral"},"chapters":[{"id":"mn9","title":"Right View","units":[{"id":"mn9:0","sourceIds":["mn9:0.1","mn9:0.2"],"kind":"text","text":{"pi":"Majjhima Nikāya 9\nSammādiṭṭhisutta","en":"Middle Discourses 9\nRight View"}},{"id":"mn9:1","sourceIds":["mn9:1.1","mn9:1.2","mn9:1.3","mn9:1.4","mn9:1.5","mn9:1.6"],"kind":"text","text":{"pi":"Evaṁ me sutaṁ—\nekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.\nTatra kho āyasmā sāriputto bhikkhū āmantesi:\n“āvuso bhikkhave”ti.\n“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.\nĀyasmā sāriputto etadavoca:","en":"So I have heard.\nAt one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.\nThere Sāriputta addressed the mendicants:\n“Reverends, mendicants!”\n“Reverend,” they replied.\nSāriputta said this:"}},{"id":"mn9:2","sourceIds":["mn9:2.1","mn9:2.2","mn9:2.3","mn9:2.4","mn9:2.5","mn9:2.6","mn9:2.7","mn9:2.8"],"kind":"text","text":{"pi":"“‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati.\nKittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?\n“Dūratopi kho mayaṁ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.\nSādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho.\nĀyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.\n“Tena hi, āvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.\n“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.\nĀyasmā sāriputto etadavoca:","en":"“Reverends, they speak of this thing called ‘right view’.\nHow do you define a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”\n“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.\nMay Venerable Sāriputta himself please clarify the meaning of this.\nThe mendicants will listen and remember it.”\n“Well then, reverends, listen and apply your mind well, I will speak.”\n“Yes, reverend,” they replied.\nSāriputta said this:"}},{"id":"mn9:3","sourceIds":["mn9:3.1","mn9:3.2"],"kind":"text","text":{"pi":"“Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“A noble disciple understands the unskillful and its root, and the skillful and its root.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching."}},{"id":"mn9:4","sourceIds":["mn9:4.1","mn9:4.2","mn9:4.3"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, akusalaṁ, katamaṁ akusalamūlaṁ, katamaṁ kusalaṁ, katamaṁ kusalamūlaṁ?\nPāṇātipāto kho, āvuso, akusalaṁ, adinnādānaṁ akusalaṁ, kāmesumicchācāro akusalaṁ, musāvādo akusalaṁ, pisuṇā vācā akusalaṁ, pharusā vācā akusalaṁ, samphappalāpo akusalaṁ, abhijjhā akusalaṁ, byāpādo akusalaṁ, micchādiṭṭhi akusalaṁ—\nidaṁ vuccatāvuso akusalaṁ.","en":"But what is the unskillful and what is its root? And what is the skillful and what is its root?\nKilling living creatures, stealing, and sexual misconduct; speech that’s false, divisive, harsh, or nonsensical; covetousness, ill will, and wrong view.\nThis is called the unskillful."}},{"id":"mn9:5","sourceIds":["mn9:5.1","mn9:5.2","mn9:5.3"],"kind":"text","text":{"pi":"Katamañcāvuso, akusalamūlaṁ?\nLobho akusalamūlaṁ, doso akusalamūlaṁ, moho akusalamūlaṁ—\nidaṁ vuccatāvuso, akusalamūlaṁ.","en":"And what is the root of the unskillful?\nGreed, hate, and delusion.\nThis is called the root of the unskillful."}},{"id":"mn9:6","sourceIds":["mn9:6.1","mn9:6.2","mn9:6.3"],"kind":"text","text":{"pi":"Katamañcāvuso, kusalaṁ?\nPāṇātipātā 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—\nidaṁ vuccatāvuso, kusalaṁ.","en":"And what is the skillful?\nRefraining from killing living creatures, stealing, and sexual misconduct; refraining from speech that’s false, divisive, harsh, or nonsensical; contentment, good will, and right view.\nThis is called the skillful."}},{"id":"mn9:7","sourceIds":["mn9:7.1","mn9:7.2","mn9:7.3"],"kind":"text","text":{"pi":"Katamañcāvuso, kusalamūlaṁ?\nAlobho kusalamūlaṁ, adoso kusalamūlaṁ, amoho kusalamūlaṁ—\nidaṁ vuccatāvuso, kusalamūlaṁ.","en":"And what is the root of the skillful?\nContentment, love, and understanding.\nThis is called the root of the skillful."}},{"id":"mn9:8","sourceIds":["mn9:8.1","mn9:8.2"],"kind":"text","text":{"pi":"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—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.","en":"A noble disciple understands in this way the unskillful and its root, and the skillful and its root. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”"}},{"id":"mn9:9","sourceIds":["mn9:9.1","mn9:9.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:\n“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?","en":"Saying “Good, reverend,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question:\n“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”"}},{"id":"mn9:10","sourceIds":["mn9:10.1","mn9:10.2","mn9:10.3"],"kind":"text","text":{"pi":"“Siyā, āvuso.\nYato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands fuel, its origin, its cessation, and the practice that leads to its cessation.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching."}},{"id":"mn9:11","sourceIds":["mn9:11.1","mn9:11.2","mn9:11.3","mn9:11.4","mn9:11.5","mn9:11.6"],"kind":"text","text":{"pi":"Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā?\nCattārome, āvuso, āhārā bhūtānaṁ vā sattānaṁ ṭhitiyā, sambhavesīnaṁ vā anuggahāya.\nKatame cattāro?\nKabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṁ catutthaṁ.\nTaṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto, sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.","en":"But what is fuel? What is its origin, its cessation, and the practice that leads to its cessation?\nThese four fuels maintain sentient beings that have been born and help those about to be born.\nWhat four?\nEdible food, whether solid or subtle; contact is the second, mental intention the third, and consciousness the fourth.\nFuel originates from craving. Fuel ceases when craving ceases. The practice that leads to the cessation of fuel is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"mn9:12","sourceIds":["mn9:12.1","mn9:12.2"],"kind":"text","text":{"pi":"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—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.","en":"A noble disciple understands in this way fuel, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”"}},{"id":"mn9:13","sourceIds":["mn9:13.1","mn9:13.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:\n“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?","en":"Saying “Good, reverend,” those mendicants … asked another question:\n“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”"}},{"id":"mn9:14","sourceIds":["mn9:14.1","mn9:14.2","mn9:14.3"],"kind":"text","text":{"pi":"“Siyā, āvuso.\nYato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands suffering, its origin, its cessation, and the practice that leads to its cessation.\nWhen they’ve done this, they’re defined as a noble disciple who … has come to the true teaching."}},{"id":"mn9:15","sourceIds":["mn9:15.1","mn9:15.2","mn9:15.3"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, dukkhaṁ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā?\nJātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṁ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṁ na labhati tampi dukkhaṁ, saṅkhittena pañcupādānakkhandhā dukkhā—\nidaṁ vuccatāvuso, dukkhaṁ.","en":"But what is suffering? What is its origin, its cessation, and the practice that leads to its cessation?\nRebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; being coupled with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.\nThis is called suffering."}},{"id":"mn9:16","sourceIds":["mn9:16.1","mn9:16.2","mn9:16.3","mn9:16.4"],"kind":"text","text":{"pi":"Katamo cāvuso, dukkhasamudayo?\nYāyaṁ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṁ—\nkāmataṇhā bhavataṇhā vibhavataṇhā—\nayaṁ vuccatāvuso, dukkhasamudayo.","en":"And what is the origin of suffering?\nIt’s the craving that leads to future lives, mixed up with relishing and greed, taking pleasure there wherever it alights. That is,\ncraving for sensual pleasures, craving for continued existence, and craving for nonexistence.\nThis is called the origin of suffering."}},{"id":"mn9:17","sourceIds":["mn9:17.1","mn9:17.2","mn9:17.3"],"kind":"text","text":{"pi":"Katamo cāvuso, dukkhanirodho?\nYo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo—\nayaṁ vuccatāvuso, dukkhanirodho.","en":"And what is the cessation of suffering?\nIt’s the fading away and cessation of that very same craving with no residue left behind; giving it away, letting it go, releasing it, and not clinging to it.\nThis is called the cessation of suffering."}},{"id":"mn9:18","sourceIds":["mn9:18.1","mn9:18.2","mn9:18.3","mn9:18.4"],"kind":"text","text":{"pi":"Katamā cāvuso, dukkhanirodhagāminī paṭipadā?\nAyameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi—\nayaṁ vuccatāvuso, dukkhanirodhagāminī paṭipadā.","en":"And what is the practice that leads to the cessation of suffering?\nIt is simply this noble eightfold path, that is:\nright view … right immersion.\nThis is called the practice that leads to the cessation of suffering."}},{"id":"mn9:19","sourceIds":["mn9:19.1","mn9:19.2"],"kind":"text","text":{"pi":"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—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.","en":"A noble disciple understands in this way suffering, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”"}},{"id":"mn9:20","sourceIds":["mn9:20.1","mn9:20.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:\n“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?","en":"Saying “Good, reverend,” those mendicants … asked another question:\n“But reverend, might there be another way to describe a noble disciple who … has come to the true teaching?”"}},{"id":"mn9:21","sourceIds":["mn9:21.1","mn9:21.2","mn9:21.3"],"kind":"text","text":{"pi":"“Siyā, āvuso.\nYato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands old age and death, their origin, their cessation, and the practice that leads to their cessation …"}},{"id":"mn9:22","sourceIds":["mn9:22.1","mn9:22.2","mn9:22.3","mn9:22.4","mn9:22.5","mn9:22.6","mn9:22.7","mn9:22.8","mn9:22.9","mn9:22.10"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, jarāmaraṇaṁ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā?\nYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṁ pāliccaṁ valittacatā āyuno saṁhāni indriyānaṁ paripāko—\nayaṁ vuccatāvuso, jarā.\nKatamañcāvuso, maraṇaṁ?\nYā tesaṁ tesaṁ sattānaṁ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṁ maccu maraṇaṁ kālaṅkiriyā khandhānaṁ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo—\nidaṁ vuccatāvuso, maraṇaṁ.\nIti ayañca jarā idañca maraṇaṁ—\nidaṁ vuccatāvuso, jarāmaraṇaṁ.\nJātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what are old age and death? What is their origin, their cessation, and the practice that leads to their cessation?\nThe old age, decrepitude, broken teeth, gray hair, wrinkly skin, diminished vitality, and failing faculties of the various sentient beings in the various orders of sentient beings.\nThis is called old age.\nAnd what is death?\nThe passing away, perishing, disintegration, demise, mortality, death, decease, breaking up of the aggregates, laying to rest of the corpse, and cutting off of the life faculty of the various sentient beings in the various orders of sentient beings.\nThis is called death.\nSuch is old age, and such is death.\nThis is called old age and death.\nOld age and death originate from rebirth. Old age and death cease when rebirth ceases. The practice that leads to the cessation of old age and death is simply this noble eightfold path …”"}},{"id":"mn9:23","sourceIds":["mn9:23.1","mn9:23.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ jarāmaraṇaṁ pajānāti, evaṁ jarāmaraṇasamudayaṁ pajānāti, evaṁ jarāmaraṇanirodhaṁ pajānāti, evaṁ jarāmaraṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:24","sourceIds":["mn9:24.1","mn9:24.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:25","sourceIds":["mn9:25.1","mn9:25.2","mn9:25.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands rebirth, its origin, its cessation, and the practice that leads to its cessation …"}},{"id":"mn9:26","sourceIds":["mn9:26.1","mn9:26.2","mn9:26.3","mn9:26.4","mn9:26.5"],"kind":"text","text":{"pi":"Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā?\nYā tesaṁ tesaṁ sattānaṁ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṁ pātubhāvo, āyatanānaṁ paṭilābho—\nayaṁ vuccatāvuso, jāti.\nBhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is rebirth? What is its origin, its cessation, and the practice that leads to its cessation?\nThe rebirth, inception, conception, regeneration, manifestation of the aggregates, and acquisition of the sense fields of the various sentient beings in the various orders of sentient beings.\nThis is called rebirth.\nRebirth originates from continued existence. Rebirth ceases when continued existence ceases. The practice that leads to the cessation of rebirth is simply this noble eightfold path …”"}},{"id":"mn9:27","sourceIds":["mn9:27.1","mn9:27.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ jātiṁ pajānāti, evaṁ jātisamudayaṁ pajānāti, evaṁ jātinirodhaṁ pajānāti, evaṁ jātinirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:28","sourceIds":["mn9:28.1","mn9:28.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:29","sourceIds":["mn9:29.1","mn9:29.2","mn9:29.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands continued existence, its origin, its cessation, and the practice that leads to its cessation."}},{"id":"mn9:30","sourceIds":["mn9:30.1","mn9:30.2","mn9:30.3","mn9:30.4","mn9:30.5"],"kind":"text","text":{"pi":"Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā?\nTayome, āvuso, bhavā—\nkāmabhavo, rūpabhavo, arūpabhavo.\nUpādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is continued existence? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these three states of continued existence.\nExistence in the sensual realm, the realm of luminous form, and the formless realm.\nContinued existence originates from grasping. Continued existence ceases when grasping ceases. The practice that leads to the cessation of continued existence is simply this noble eightfold path …”"}},{"id":"mn9:31","sourceIds":["mn9:31.1","mn9:31.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ bhavaṁ pajānāti, evaṁ bhavasamudayaṁ pajānāti, evaṁ bhavanirodhaṁ pajānāti, evaṁ bhavanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti.\nEttāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:32","sourceIds":["mn9:32.1","mn9:32.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:33","sourceIds":["mn9:33.1","mn9:33.2","mn9:33.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands grasping, its origin, its cessation, and the practice that leads to its cessation …"}},{"id":"mn9:34","sourceIds":["mn9:34.1","mn9:34.2","mn9:34.3","mn9:34.4","mn9:34.5"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, upādānaṁ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā?\nCattārimāni, āvuso, upādānāni—\nkāmupādānaṁ, diṭṭhupādānaṁ, sīlabbatupādānaṁ, attavādupādānaṁ.\nTaṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is grasping? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these four kinds of grasping.\nGrasping at sensual pleasures, views, precepts and observances, and theories of a self.\nGrasping originates from craving. Grasping ceases when craving ceases. The practice that leads to the cessation of grasping is simply this noble eightfold path …”"}},{"id":"mn9:35","sourceIds":["mn9:35.1","mn9:35.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ upādānaṁ pajānāti, evaṁ upādānasamudayaṁ pajānāti, evaṁ upādānanirodhaṁ pajānāti, evaṁ upādānanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:36","sourceIds":["mn9:36.1","mn9:36.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:37","sourceIds":["mn9:37.1","mn9:37.2","mn9:37.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands craving, its origin, its cessation, and the practice that leads to its cessation …"}},{"id":"mn9:38","sourceIds":["mn9:38.1","mn9:38.2","mn9:38.3","mn9:38.4","mn9:38.5"],"kind":"text","text":{"pi":"Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā?\nChayime, āvuso, taṇhākāyā—\nrūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.\nVedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is craving? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these six classes of craving.\nCraving for sights, sounds, smells, tastes, touches, and ideas.\nCraving originates from feeling. Craving ceases when feeling ceases. The practice that leads to the cessation of craving is simply this noble eightfold path …”"}},{"id":"mn9:39","sourceIds":["mn9:39.1","mn9:39.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ taṇhaṁ pajānāti, evaṁ taṇhāsamudayaṁ pajānāti, evaṁ taṇhānirodhaṁ pajānāti, evaṁ taṇhānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:40","sourceIds":["mn9:40.1","mn9:40.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:41","sourceIds":["mn9:41.1","mn9:41.2","mn9:41.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands feeling, its origin, its cessation, and the practice that leads to its cessation …"}},{"id":"mn9:42","sourceIds":["mn9:42.1","mn9:42.2","mn9:42.3","mn9:42.4","mn9:42.5"],"kind":"text","text":{"pi":"Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā?\nChayime, āvuso, vedanākāyā—\ncakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā.\nPhassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is feeling? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these six classes of feeling.\nFeeling born of contact through the eye, ear, nose, tongue, body, and mind.\nFeeling originates from contact. Feeling ceases when contact ceases. The practice that leads to the cessation of feeling is simply this noble eightfold path …”"}},{"id":"mn9:43","sourceIds":["mn9:43.1","mn9:43.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ vedanaṁ pajānāti, evaṁ vedanāsamudayaṁ pajānāti, evaṁ vedanānirodhaṁ pajānāti, evaṁ vedanānirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:44","sourceIds":["mn9:44.1","mn9:44.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:45","sourceIds":["mn9:45.1","mn9:45.2","mn9:45.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands contact, its origin, its cessation, and the practice that leads to its cessation …"}},{"id":"mn9:46","sourceIds":["mn9:46.1","mn9:46.2","mn9:46.3","mn9:46.4","mn9:46.5"],"kind":"text","text":{"pi":"Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā?\nChayime, āvuso, phassakāyā—\ncakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.\nSaḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is contact? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these six classes of contact.\nContact through the eye, ear, nose, tongue, body, and mind.\nContact originates from the six sense fields. Contact ceases when the six sense fields cease. The practice that leads to the cessation of contact is simply this noble eightfold path …”"}},{"id":"mn9:47","sourceIds":["mn9:47.1","mn9:47.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ phassaṁ pajānāti, evaṁ phassasamudayaṁ pajānāti, evaṁ phassanirodhaṁ pajānāti, evaṁ phassanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:48","sourceIds":["mn9:48.1","mn9:48.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:49","sourceIds":["mn9:49.1","mn9:49.2","mn9:49.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands the six sense fields, their origin, their cessation, and the practice that leads to their cessation …"}},{"id":"mn9:50","sourceIds":["mn9:50.1","mn9:50.2","mn9:50.3","mn9:50.4","mn9:50.5"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, saḷāyatanaṁ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā?\nChayimāni, āvuso, āyatanāni—\ncakkhāyatanaṁ, sotāyatanaṁ, ghānāyatanaṁ, jivhāyatanaṁ, kāyāyatanaṁ, manāyatanaṁ.\nNāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what are the six sense fields? What is their origin, their cessation, and the practice that leads to their cessation?\nThere are these six sense fields.\nThe sense fields of the eye, ear, nose, tongue, body, and mind.\nThe six sense fields originate from name and form. The six sense fields cease when name and form cease. The practice that leads to the cessation of the six sense fields is simply this noble eightfold path …”"}},{"id":"mn9:51","sourceIds":["mn9:51.1","mn9:51.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ saḷāyatanaṁ pajānāti, evaṁ saḷāyatanasamudayaṁ pajānāti, evaṁ saḷāyatananirodhaṁ pajānāti, evaṁ saḷāyatananirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:52","sourceIds":["mn9:52.1","mn9:52.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:53","sourceIds":["mn9:53.1","mn9:53.2","mn9:53.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands name and form, their origin, their cessation, and the practice that leads to their cessation …"}},{"id":"mn9:54","sourceIds":["mn9:54.1","mn9:54.2","mn9:54.3","mn9:54.4","mn9:54.5","mn9:54.6","mn9:54.7","mn9:54.8","mn9:54.9"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, nāmarūpaṁ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā?\nVedanā, saññā, cetanā, phasso, manasikāro—\nidaṁ vuccatāvuso, nāmaṁ;\ncattāri ca mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpaṁ—\nidaṁ vuccatāvuso, rūpaṁ.\nIti idañca nāmaṁ idañca rūpaṁ—\nidaṁ vuccatāvuso, nāmarūpaṁ.\nViññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what are name and form? What is their origin, their cessation, and the practice that leads to their cessation?\nFeeling, perception, intention, contact, and application of mind—\nthis is called name.\nThe four principal states, and form derived from the four principal states—\nthis is called form.\nSuch is name and such is form.\nThis is called name and form.\nName and form originate from consciousness. Name and form cease when consciousness ceases. The practice that leads to the cessation of name and form is simply this noble eightfold path …”"}},{"id":"mn9:55","sourceIds":["mn9:55.1","mn9:55.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ nāmarūpaṁ pajānāti, evaṁ nāmarūpasamudayaṁ pajānāti, evaṁ nāmarūpanirodhaṁ pajānāti, evaṁ nāmarūpanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:56","sourceIds":["mn9:56.1","mn9:56.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:57","sourceIds":["mn9:57.1","mn9:57.2","mn9:57.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands consciousness, its origin, its cessation, and the practice that leads to its cessation …"}},{"id":"mn9:58","sourceIds":["mn9:58.1","mn9:58.2","mn9:58.3","mn9:58.4","mn9:58.5"],"kind":"text","text":{"pi":"Katamaṁ panāvuso, viññāṇaṁ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā?\nChayime, āvuso, viññāṇakāyā—\ncakkhuviññāṇaṁ, sotaviññāṇaṁ, ghānaviññāṇaṁ, jivhāviññāṇaṁ, kāyaviññāṇaṁ, manoviññāṇaṁ.\nSaṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is consciousness? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these six classes of consciousness.\nEye, ear, nose, tongue, body, and mind consciousness.\nConsciousness originates from choices. Consciousness ceases when choices cease. The practice that leads to the cessation of consciousness is simply this noble eightfold path …”"}},{"id":"mn9:59","sourceIds":["mn9:59.1","mn9:59.2"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako evaṁ viññāṇaṁ pajānāti, evaṁ viññāṇasamudayaṁ pajānāti, evaṁ viññāṇanirodhaṁ pajānāti, evaṁ viññāṇanirodhagāminiṁ paṭipadaṁ pajānāti, so sabbaso rāgānusayaṁ pahāya …pe… dukkhassantakaro hoti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:60","sourceIds":["mn9:60.1","mn9:60.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…","en":"“Might there be another way to describe a noble disciple?”"}},{"id":"mn9:61","sourceIds":["mn9:61.1","mn9:61.2","mn9:61.3"],"kind":"text","text":{"pi":"“siyā, āvuso.\nYato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands choices, their origin, their cessation, and the practice that leads to their cessation …"}},{"id":"mn9:62","sourceIds":["mn9:62.1","mn9:62.2","mn9:62.3","mn9:62.4","mn9:62.5"],"kind":"text","text":{"pi":"Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā?\nTayome, āvuso, saṅkhārā—\nkāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.\nAvijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what are choices? What is their origin, their cessation, and the practice that leads to their cessation?\nThere are these three kinds of choice.\nChoices by way of body, speech, and mind.\nChoices originate from ignorance. Choices cease when ignorance ceases. The practice that leads to the cessation of choices is simply this noble eightfold path …”"}},{"id":"mn9:63","sourceIds":["mn9:63.1","mn9:63.2"],"kind":"text","text":{"pi":"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—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:64","sourceIds":["mn9:64.1","mn9:64.2","mn9:64.3"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho …pe… apucchuṁ—\nsiyā panāvuso …pe…\n“siyā, āvuso.","en":"“Might there be another way to describe a noble disciple?”\n“There might, reverends."}},{"id":"mn9:65","sourceIds":["mn9:65.1","mn9:65.2","mn9:65.3","mn9:65.4","mn9:65.5"],"kind":"text","text":{"pi":"Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.\nKatamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā?\nYaṁ kho, āvuso, dukkhe aññāṇaṁ, dukkhasamudaye aññāṇaṁ, dukkhanirodhe aññāṇaṁ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṁ—\nayaṁ vuccatāvuso, avijjā.","en":"A noble disciple understands ignorance, its origin, its cessation, and the practice that leads to its cessation …\nBut what is ignorance? What is its origin, its cessation, and the practice that leads to its cessation?\nNot knowing about suffering, the origin of suffering, the cessation of suffering, and the practice that leads to the cessation of suffering.\nThis is called ignorance."}},{"id":"mn9:66","sourceIds":["mn9:66.1","mn9:66.2"],"kind":"text","text":{"pi":"Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"Ignorance originates from defilement. Ignorance ceases when defilement ceases. The practice that leads to the cessation of ignorance is simply this noble eightfold path …”"}},{"id":"mn9:67","sourceIds":["mn9:67.1","mn9:67.2"],"kind":"text","text":{"pi":"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—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti."}},{"id":"mn9:68","sourceIds":["mn9:68.1","mn9:68.2"],"kind":"text","text":{"pi":"“Sādhāvuso”ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinanditvā anumoditvā āyasmantaṁ sāriputtaṁ uttari pañhaṁ apucchuṁ:\n“siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti?","en":"Saying “Good, reverend,” those mendicants approved and agreed with what Sāriputta said. Then they asked another question:\n“But reverend, might there be another way to describe a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching?”"}},{"id":"mn9:69","sourceIds":["mn9:69.1","mn9:69.2","mn9:69.3"],"kind":"text","text":{"pi":"“Siyā, āvuso.\nYato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṁ paṭipadañca pajānāti—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhammaṁ.","en":"“There might, reverends.\nA noble disciple understands defilement, its origin, its cessation, and the practice that leads to its cessation.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching."}},{"id":"mn9:70","sourceIds":["mn9:70.1","mn9:70.2","mn9:70.3","mn9:70.4","mn9:70.5"],"kind":"text","text":{"pi":"Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti?\nTayome, āvuso, āsavā—\nkāmāsavo, bhavāsavo, avijjāsavo.\nAvijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṁ—\nsammādiṭṭhi …pe… sammāsamādhi.","en":"But what is defilement? What is its origin, its cessation, and the practice that leads to its cessation?\nThere are these three defilements.\nThe defilements of sensuality, desire to be reborn, and ignorance.\nDefilement originates from ignorance. Defilement ceases when ignorance ceases. The practice that leads to the cessation of defilement is simply this noble eightfold path, that is:\nright view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion."}},{"id":"mn9:71","sourceIds":["mn9:71.1","mn9:71.2","mn9:71.3","mn9:71.4","mn9:71.5"],"kind":"text","text":{"pi":"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—\nettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṁ saddhamman”ti.\nIdamavocāyasmā sāriputto.\nAttamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.\nSammādiṭṭhisuttaṁ niṭṭhitaṁ navamaṁ.","en":"A noble disciple understands in this way defilement, its origin, its cessation, and the practice that leads to its cessation. They’ve completely given up the underlying tendency to greed, dispelled the underlying tendency to aversion, and eradicated the underlying tendency to the view and conceit ‘I am’. They’ve given up ignorance and given rise to knowledge, and make an end of suffering in this very life.\nWhen they’ve done this, they’re defined as a noble disciple who has right view, whose view is correct, who has experiential confidence in the teaching, and has come to the true teaching.”\nThat is what Venerable Sāriputta said.\nSatisfied, the mendicants approved what Sāriputta said."}}]}],"sourceRevision":"afdafa92450cfe7573b280da50382888323666d2","sourceUrl":"https://suttacentral.net/mn9/en/sujato","licence":"CC0 1.0","licenceUrl":"https://creativecommons.org/publicdomain/zero/1.0/","editionNote":"Full supplied source file; inherited abbreviations are preserved. Not a reconstructed expansion of every repetition. No Malay or Mandarin translation is implied."}