mn.9 Majjhima Nikāya (Middle Discourses)

Thus have I heard:

At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. There the venerable Sāriputta addressed the monks, saying:

“Monks.”

“Your reverence,” these monks answered the venerable Sāriputta in assent. Then the venerable Sāriputta spoke thus:

“Your reverences, it is said: ‘Perfect view, perfect view.’ To what extent indeed, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, who is come into this true Dhamma?”

“From afar, your reverence, would we come into the venerable Sāriputta's presence to learn the meaning of this utterance. It were good if the meaning of this utterance were to be made clear by the venerable Sāriputta himself; the monks, having heard it from the venerable Sāriputta, will bear it in mind.”

“Very well, your reverences, listen and attend carefully and I will speak.”

“Yes, your reverence,” these monks answered the venerable Sāriputta in assent. The venerable Sāriputta spoke thus:

“When a disciple of the ariyans comprehends unskill and unskill's root, and comprehends skill and skill's root, to this extent, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma. And what, your reverences, is unskill? What is unskill's root? What is skill? What is skill's root?

Onslaught on creatures, your reverences, is unskill, taking what is not given is unskill, sexual misconduct is unskill, lying speech is unskill, slanderous speech is unskill, harsh speech is unskill, gossip is unskill, covetice is unskill, wrath is unskill, wrong view is unskill. This, your reverences, is called unskill.

And what, your reverences, is unskill's root? Greed is unskill's root, hatred is unskill's root, confusion is unskill's root. This, your reverences, is called unskill's root.

And what, your reverences, is skill? Restraint from onslaught on creatures is skill, restraint from taking what is not given is skill, restraint from sexual misconduct is skill, restraint from lying speech is skill, restraint from slanderous speech is skill, restraint from harsh speech is skill, restraint from gossip is skill, non-covetice is skill, non-wrath is skill, perfect view is skill. This, your reverences, is called skill.

And what, your reverences, is skill's root? Non-greed is skill's root, non-hatred is skill's root, non-confusion is skill's root. This, your reverences, is called skill's root.

When, your reverences, a disciple of the ariyans comprehends unskill thus, comprehends unskill's root thus, comprehends skill thus, comprehends skill's root thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends sustenance and comprehends the uprising of sustenance and comprehends the stopping of sustenance and comprehends the course leading to the stopping of sustenance, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma.

And what, your reverences, is sustenance? What is the uprising of sustenance? What is the stopping of sustenance? What is the course leading to the stopping of sustenance? Your reverences, there are these four (kinds of) sustenance for the stability of creatures who have come to be or for the assistance of those who are seeking to be.

What are the four? Material food, coarse or fine; (sense-) impingement is the second; volition is the third; consciousness is the fourth. From the uprising of craving is the uprising of sustenance, from the stopping of craving is the stopping of sustenance; the course leading to the stopping of sustenance is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.

When a disciple of the ariyans comprehends sustenance thus, comprehends the uprising of sustenance thus, comprehends the stopping of sustenance thus, comprehends the course leading to the stopping of sustenance thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends anguish, comprehends the uprising of anguish, comprehends the stopping of anguish, comprehends the course leading to the stopping of anguish, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is anguish? What is the uprising of anguish? What is the stopping of anguish? What is the course leading to the stopping of anguish? Birth is anguish, and old age is anguish, and disease is anguish, and dying is anguish, and grief, lamentation, suffering, tribulation and despair are anguish; and if one does not get what one wants, that too is anguish; in short, the five groups of grasping are anguish. This, your reverences, is called anguish.

And what, your reverences, is the uprising of anguish? That craving which is connected with again-becoming, accompanied by delight and attachment, finding delight in this and that, namely the craving for sense-pleasures, the craving for becoming, the craving for annihilation, this, your reverences, is called the origin of anguish.

And what, your reverences, is the stopping of anguish? Whatever is the stopping, with no attachment remaining, of that selfsame craving, the giving up of it, the renunciation of it, the release from it, the doing away with it, this, your reverences, is called the stopping of anguish.

And what, your reverences, is the course leading to the stopping of anguish? The course leading to the stopping of anguish is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.

When, your reverences, the disciple of the ariyans comprehends anguish thus, comprehends its origin thus, comprehends its stopping thus, comprehends the course leading to its stopping thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends old age and dying comprehends the uprising of old age and dying, comprehends the stopping of old age and dying, comprehends the course leading to the stopping of old age and dying, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is old age and dying? What is the origin of old age and dying? What is the stopping of old age and dying? What is the course leading to the stopping of old age and dying?

Whatever of various beings in various groups of beings is old age, decrepitude, broken teeth, greying hair, wrinkly skin, the dwindling of the life-span, the collapse of the (sense-)organs, this, your reverences, is called old age.

Whatever is the falling away, the passing away, the breaking up, the disappearance, the death and dying, the action of time, the breaking up of the groups (of grasping), the laying down of the body, this, your reverences, is called dying. Thus, your reverences, this ageing and this dying are called ageing and dying.

What is the origin of old age and dying? From the uprising of birth is the uprising of ageing and dying. From the stopping of birth is the stopping of ageing and dying. The course leading to the stopping of ageing and dying is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration.

When, your reverences, a disciple of the ariyans comprehends old age and dying thus comprehends the uprising of old age and dying thus, comprehends the stopping of old age and dying thus, comprehends the course leading to the stopping of old age and dying thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends birth, comprehends the uprising of birth, comprehends the stopping of birth, comprehends the course leading to the stopping of birth, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is birth? What is the uprising of birth? What is the stopping of birth? What is the course leading to the stopping of birth? Whatever is the conception, the production, the descent, the coming forth of various beings in various groups of beings, the appearance of the groups (of grasping), the acquiring of the sense-bases, this, your reverences, is called birth. From the uprising of becoming is the uprising of birth. From the stopping of becoming is the stopping of birth. The course leading to the stopping of birth is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends birth thus comprehends the uprising of birth thus, comprehends the stopping of birth thus, comprehends the course leading to the stopping of birth thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends becoming, comprehends the uprising of becoming, comprehends the stopping of becoming, comprehends the course leading to the stopping of becoming, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is becoming? What is the uprising of becoming? What is the stopping of becoming? What is the course leading to the stopping of becoming? Your reverences, there are these three (kinds of) becoming: Becoming as to sense-pleasures, becoming as to fine-materiality, becoming as to non-materiality. From the uprising of grasping is the uprising of becoming, from the stopping of grasping is the stopping of becoming; the course leading to the stopping of becoming is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends becoming thus comprehends the uprising of becoming thus, comprehends the stopping of becoming thus, comprehends the course leading to the stopping of becoming thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends grasping, comprehends the uprising of grasping, comprehends the stopping of grasping, comprehends the course leading to the stopping of grasping, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is grasping? What is the uprising of grasping? What is the stopping of grasping? What is the course leading to the stopping of grasping? There are, your reverences, these four (kinds of) grasping: Grasping after sense-pleasures, grasping after view, grasping after rites and customs, grasping after the theory of ‘self.’ From the uprising of craving is the uprising of grasping, from the stopping of craving is the stopping of grasping, the course leading to the stopping of grasping is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends grasping thus comprehends the uprising of grasping thus, comprehends the stopping of grasping thus, comprehends the course leading to the stopping of grasping thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends craving, comprehends the uprising of craving, comprehends the stopping of craving, comprehends the course leading to the stopping of craving, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is craving? What is the uprising of craving? What is the stopping of craving? What is the course leading to the stopping of craving? Your reverences, there are these six (kinds of) craving: Craving for material shapes, craving for sounds, craving for smells, craving for flavours, craving for touches, craving for mental objects. From the uprising of feeling is the uprising of craving, from the stopping of feeling is the stopping of craving, the course leading to the stopping of craving is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends craving thus comprehends the uprising of craving thus, comprehends the stopping of craving thus, comprehends the course leading to the stopping of craving thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends feeling, comprehends the uprising of feeling, comprehends the stopping of feeling, comprehends the course leading to the stopping of feeling, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is feeling? What is the uprising of feeling? What is the stopping of feeling? What is the course leading to the stopping of feeling? There are, your reverences, these six classes of feeling: Feeling arising from sensory impingement on the eye feeling arising from sensory impingement on the ear feeling arising from sensory impingement on the nose feeling arising from sensory impingement on the tongue feeling arising from sensory impingement on the body feeling arising from sensory impingement on the mind. From the uprising of sensory impingement is the uprising of feeling, from the stopping of sensory impingement is the stopping of feeling, the course leading to the stopping of feeling is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends feeling thus comprehends the uprising of feeling thus, comprehends the stopping of feeling thus, comprehends the course leading to the stopping of feeling thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends sensory impingement, comprehends the uprising of sensory impingement, comprehends the stopping of sensory impingement, comprehends the course leading to the stopping of sensory impingement, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is sensory impingement? What is the uprising of sensory impingement? What is the stopping of sensory impingement? What is the course leading to the stopping of sensory impingement? Your reverences, there are these six classes of sensory impingement: Sensory impingement on the eye, sensory impingement on the ear, sensory impingement on the nose, sensory impingement on the tongue, sensory impingement on the body, sensory impingement on the mind. From the uprising of the six bases of sense-impressions is the uprising of sensory impingement, from the stopping of the six bases of sense-impressions is the stopping of sensory impingement, the course leading to the stopping of sensory impingement is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends sensory impingement thus comprehends the uprising of sensory impingement thus, comprehends the stopping of sensory impingement thus, comprehends the course leading to the stopping of sensory impingement thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends the six bases of sense-impressions, comprehends the uprising of the six bases of sense-impressions, comprehends the stopping of the six bases of sense-impressions, comprehends the course leading to the stopping of the six bases of sense-impressions, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, are the six bases of sense-impression? What is the uprising of the six bases of sense-impression? What is the stopping of the six bases of sense-impression? What is the course leading to the stopping of the six bases of sense-impression?

Your reverences, there are these six bases of sense-impression: The basis for eye, the basis for ear, the basis for nose, the basis for tongue, the basis for body, the basis for mind. From the uprising of mind-and-matter is the uprising of the six bases of sense-impression, from the stopping of mind-and-matter is the stopping of the six bases of sense-impression, the course leading to the stopping of the six bases of sense-impression is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends the six bases of sense-impression thus comprehends the uprising of the six bases of sense-impression thus, comprehends the stopping of the six bases of sense-impression thus, comprehends the course leading to the stopping of the six bases of sense-impression thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends mind-and-matter, comprehends the uprising of mind-and-matter, comprehends the stopping of mind-and-matter, comprehends the course leading to the stopping of mind-and-matter, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is mind-and-matter? What is the uprising of mind-and-matter? What is the stopping of mind-and-matter? What is the course leading to the stopping of mind-and-matter? Feeling, perception, volition, sensory impingement, reflectiveness, this, your reverences, is called mind. The four great elements and the material shape derived from the four great elements, this, your reverences, is called matter. So, your reverences, this that is mind and this that is matter is called mind-and-matter. From the uprising of consciousness is the uprising of mind-and-matter, from the stopping of consciousness is the stopping of mind-and-matter, the course leading to the stopping of mind-and-matter is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends mind-and-matter thus comprehends the uprising of mind-and-matter thus, comprehends the stopping of mind-and-matter thus, comprehends the course leading to the stopping of mind-and-matter thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends consciousness, comprehends the uprising of consciousness, comprehends the stopping of consciousness, comprehends the course leading to the stopping of consciousness, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is consciousness? What is the uprising of consciousness? What is the stopping of consciousness? What is the course leading to the stopping of consciousness? Your reverences, there are these six classes of consciousness: Visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, bodily consciousness, mental consciousness. From the uprising of formations is the uprising of consciousness, from the stopping of formations is the stopping of consciousness, the course leading to the stopping of consciousness is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends consciousness thus comprehends the uprising of consciousness thus, comprehends the stopping of consciousness thus, comprehends the course leading to the stopping of consciousness thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends formations, comprehends the uprising of formations, comprehends the stopping of formations, comprehends the course leading to the stopping of formations, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, are the formations? What is the uprising of the formations? What is the stopping of the formations? What is the course leading to the stopping of the formations? Your reverences, there are these three (kinds of) formations: Activity of the body, activity of speech, activity of mind. From the uprising of ignorance is the uprising of the formations, from the stopping of ignorance is the stopping of the formations, the course leading to the stopping of the formations is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends the formations thus comprehends the uprising of the formations thus, comprehends the stopping of the formations thus, comprehends the course leading to the stopping of the formations thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends ignorance, comprehends the uprising of ignorance, comprehends the stopping of ignorance, comprehends the course leading to the stopping of ignorance, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is ignorance? What is the uprising of ignorance? What is the stopping of ignorance? What is the course leading to the stopping ignorance? Whatever, your reverences, is not-knowing in regard to anguish, not-knowing in regard to the uprising of anguish, not-knowing in regard to the stopping of anguish, not-knowing in regard to the course leading to the stopping of anguish, this, your reverences, is called ignorance. From the uprising of the cankers is the uprising of ignorance, from the stopping of the cankers is the stopping of ignorance, the course leading to the stopping of ignorance is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends ignorance thus comprehends the uprising of ignorance thus, comprehends the stopping of ignorance thus, comprehends the course leading to the stopping of ignorance thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Saying: “Good, your reverence,” these monks, having rejoiced in what the venerable Sāriputta had said, having approved of it, asked the venerable Sāriputta a further question: “Might there be, your reverence, also another method by which a disciple of the ariyans comes to be of perfect view, one whose view is upright, one who has unwavering confidence in Dhamma, one who has come into this true Dhamma?”

“There might be, your reverences. When, your reverences, a disciple of the ariyans comprehends the cankers, comprehends the uprising of the cankers, comprehends the stopping of the cankers, comprehends the course leading to the stopping of the cankers, to this extent also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

And what, your reverences, is a canker? What is the uprising of a canker? What is the stopping of a canker? What is the course leading to the stopping of a canker? Your reverences, there are these three cankers: The canker of sense-pleasures, the canker of becoming, the canker of ignorance. From the uprising of ignorance is the uprising of the cankers, from the stopping of ignorance is the stopping of the cankers, the course leading to the stopping of the cankers is this ariyan eightfold Way itself, that is to say: perfect view, perfect thought, perfect speech, perfect action, perfect way of living, perfect endeavour, perfect mindfulness, perfect concentration. When, your reverences, a disciple of the ariyans comprehends the cankers thus comprehends the uprising of the cankers thus, comprehends the stopping of the cankers thus, comprehends the course leading to the stopping of the cankers thus, he, having got rid of all addiction to attachment, having dispelled addiction to shunning, having abolished addiction to the latent view ‘I am,’ having got rid of ignorance, having made knowledge arise, is here-now an end-maker of anguish. To this extent, also, your reverences, does a disciple of the ariyans come to be of perfect view, one whose view is upright, one who is possessed of unwavering confidence in Dhamma, one who has come into this true Dhamma.”

Discourse on Perfect View: The Ninth

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the venerable Sāriputta addressed the bhikkhus thus: “Friends, bhikkhus.”—“Friend,” they replied. The venerable Sāriputta said this:

“‘One of right view, one of right view,’ is said, friends. In what way is a noble disciple one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma?”

“Indeed, friend, we would come from far away to learn from the venerable Sāriputta the meaning of this statement. It would be good if the venerable Sāriputta would explain the meaning of this statement. Having heard it from him, the bhikkhus will remember it.”

“Then, friends, listen and attend closely to what I shall say.”

“Yes, friend,” the bhikkhus replied. The venerable Sāriputta said this:

The Wholesome and the Unwholesome

“When, friends, a noble disciple understands the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, in that way he is one of right view, whose view is straight, who has unwavering confidence in the Dhamma and has arrived at this true Dhamma.

“And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome? Killing living beings is unwholesome; taking what is not given is unwholesome; misconduct in sensual pleasures is unwholesome; false speech is unwholesome; malicious speech is unwholesome; harsh speech is unwholesome; gossip is unwholesome; covetousness is unwholesome; ill will is unwholesome; wrong view is unwholesome. This is called the unwholesome.

“And what is the root of the unwholesome? Greed is a root of the unwholesome; hate is a root of the unwholesome; delusion is a root of the unwholesome. This is called the root of the unwholesome.

“And what is the wholesome? Abstention from killing living beings is wholesome; abstention from taking what is not given is wholesome; abstention from misconduct in sensual pleasures is wholesome; abstention from false speech is wholesome; abstention from malicious speech is wholesome; abstention from harsh speech is wholesome; abstention from gossip is wholesome; uncovetousness is wholesome; non-ill will is wholesome; right view is wholesome. This is called the wholesome.

“And what is the root of the wholesome? Non-greed is a root of the wholesome; non-hate is a root of the wholesome; non-delusion is a root of the wholesome. This is called the root of the wholesome.

“When a noble disciple has thus understood the unwholesome and the root of the unwholesome, the wholesome and the root of the wholesome, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.”

Nutriment

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is nutriment, what is the origin of nutriment, what is the cessation of nutriment, what is the way leading to the cessation of nutriment? There are four kinds of nutriment for the maintenance of beings that already have come to be and for the support of those about to come to be. What four? They are: physical food as nutriment, gross or subtle; contact as the second; mental volition as the third; and consciousness as the fourth. With the arising of craving there is the arising of nutriment. With the cessation of craving there is the cessation of nutriment. The way leading to the cessation of nutriment is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“When a noble disciple has thus understood nutriment, the origin of nutriment, the cessation of nutriment, and the way leading to the cessation of nutriment, he entirely abandons the underlying tendency to greed, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.”

The Four Noble Truths

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is suffering, what is the origin of suffering, what is the cessation of suffering, what is the way leading to the cessation of suffering? Birth is suffering; ageing is suffering; sickness is suffering; death is suffering; sorrow, lamentation, pain, grief, and despair are suffering; not to obtain what one wants is suffering; in short, the five aggregates affected by clinging are suffering. This is called suffering.

“And what is the origin of suffering? It is craving, which brings renewal of being, is accompanied by delight and lust, and delights in this and that; that is, craving for sensual pleasures , craving for being, and craving for non-being. This is called the origin of suffering.

“And what is the cessation of suffering? It is the remainderless fading away and ceasing, the giving up, relinquishing, letting go, and rejecting of that same craving. This is called the cessation of suffering.

“And what is the way leading to the cessation of suffering? It is just this Noble Eightfold Path; that is, right view…right concentration. This is called the way leading to the cessation of suffering.

“When a noble disciple has thus understood suffering, the origin of suffering, the cessation of suffering, and the way leading to the cessation of suffering…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Ageing and Death

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands ageing and death, the origin of ageing and death, the cessation of ageing and death, and the way leading to the cessation of ageing and death, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is ageing and death, what is the origin of ageing and death, what is the cessation of ageing and death, what is the way leading to the cessation of ageing and death? The ageing of beings in the various orders of beings, their old age, brokenness of teeth, greyness of hair, wrinkling of skin, decline of life, weakness of faculties—this is called ageing. The passing of beings out of the various orders of beings, their passing away, dissolution, disappearance, dying, completion of time, dissolution of the aggregates, laying down of the body—this is called death. So this ageing and this death are what is called ageing and death. With the arising of birth there is the arising of ageing and death. With the cessation of birth there is the cessation of ageing and death. The way leading to the cessation of ageing and death is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood ageing and death, the origin of ageing and death, the cessation of ageing and death, and the way leading to the cessation of ageing and death…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Birth

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”— “There might be, friends.

“When, friends, a noble disciple understands birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is birth, what is the origin of birth, what is the cessation of birth, what is the way leading to the cessation of birth? The birth of beings in the various orders of beings, their coming to birth, precipitation in a womb, generation, manifestation of the aggregates, obtaining the bases for contact—this is called birth. With the arising of being there is the arising of birth. With the cessation of being there is the cessation of birth. The way leading to the cessation of birth is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood birth, the origin of birth, the cessation of birth, and the way leading to the cessation of birth…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Being

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands being, the origin of being, the cessation of being, and the way leading to the cessation of being, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is being, what is the origin of being, what is the cessation of being, what is the way leading to the cessation of being? There are these three kinds of being: sense-sphere being, fine-material being, and immaterial being. With the arising of clinging there is the arising of being. With the cessation of clinging there is the cessation of being. The way leading to the cessation of being is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood being, the origin of being, the cessation of being, and the way leading to the cessation of being…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Clinging

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging, in that way he is one of right view… and has arrived at this true Dhamma.

“And what is clinging, what is the origin of clinging, what is the cessation of clinging, what is the way leading to the cessation of clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and observances, and clinging to a doctrine of self. With the arising of craving there is the arising of clinging. With the cessation of craving there is the cessation of clinging. The way leading to the cessation of clinging is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood clinging, the origin of clinging, the cessation of clinging, and the way leading to the cessation of clinging…he here and now makes an end of suffering. In that way too a noble disciple is one of right view… and has arrived at this true Dhamma.”

Craving

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving, in that way he is one of right view… and has arrived at this true Dhamma.

“And what is craving, what is the origin of craving, what is the cessation of craving, what is the way leading to the cessation of craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odours, craving for flavours, craving for tangibles, craving for mind-objects. With the arising of feeling there is the arising of craving. With the cessation of feeling there is the cessation of craving. The way leading to the cessation of craving is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood craving, the origin of craving, the cessation of craving, and the way leading to the cessation of craving…he here and now makes an end of suffering. In that way too a noble disciple is one of right view… and has arrived at this true Dhamma.”

Feeling

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is feeling, what is the origin of feeling, what is the cessation of feeling, what is the way leading to the cessation of feeling? There are these six classes of feeling: feeling born of eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. With the arising of contact there is the arising of feeling. With the cessation of contact there is the cessation of feeling. The way leading to the cessation of feeling is just this Noble Eightfold Path; that is, right view… right concentration.

“When a noble disciple has thus understood feeling, the origin of feeling, the cessation of feeling, and the way leading to the cessation of feeling…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Contact

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is contact, what is the origin of contact, what is the cessation of contact, what is the way leading to the cessation of contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. With the arising of the sixfold base there is the arising of contact. With the cessation of the sixfold base there is the cessation of contact. The way leading to the cessation of contact is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood contact, the origin of contact, the cessation of contact, and the way leading to the cessation of contact…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

The Sixfold Base

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is the sixfold base, what is the origin of the sixfold base, what is the cessation of the sixfold base, what is the way leading to the cessation of the sixfold base? There are these six bases: the eye-base, the ear-base, the nose-base, the tongue-base, the body-base, the mind-base. With the arising of mentality-materiality there is the arising of the sixfold base. With the cessation of mentality-materiality there is the cessation of the sixfold base. The way leading to the cessation of the sixfold base is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood the sixfold base, the origin of the sixfold base, the cessation of the sixfold base, and the way leading to the cessation of the sixfold base…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Mentality-Materiality

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is mentality-materiality, what is the origin of mentality-materiality, what is the cessation of mentality-materiality, what is the way leading to the cessation of mentality-materiality? Feeling, perception, volition, contact, and attention—these are called mentality. The four great elements and the material form derived from the four great elements—these are called materiality. So this mentality and this materiality are what is called mentality-materiality. With the arising of consciousness there is the arising of mentality-materiality. With the cessation of consciousness there is the cessation of mentality-materiality. The way leading to the cessation of mentality-materiality is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood mentality-materiality, the origin of mentality-materiality, the cessation of mentality-materiality, and the way leading to the cessation of mentality-materiality…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Consciousness

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is consciousness, what is the origin of consciousness, what is the cessation of consciousness, what is the way leading to the cessation of consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. With the arising of formations there is the arising of consciousness. With the cessation of formations there is the cessation of consciousness. The way leading to the cessation of consciousness is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood consciousness, the origin of consciousness, the cessation of consciousness, and the way leading to the cessation of consciousness …he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Formations

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations, in that way he is one of right view…and has arrived at this true Dhamma.

“And what are formations, what is the origin of formations, what is the cessation of formations, what is the way leading to the cessation of formations? There are these three kinds of formations: the bodily formation, the verbal formation, the mental formation. With the arising of ignorance there is the arising of formations. With the cessation of ignorance there is the cessation of formations. The way leading to the cessation of formations is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood formations, the origin of formations, the cessation of formations, and the way leading to the cessation of formations…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Ignorance

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view…and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance, in that way he is one of right view…and has arrived at this true Dhamma.

“And what is ignorance, what is the origin of ignorance, what is the cessation of ignorance, what is the way leading to the cessation of ignorance? Not knowing about suffering, not knowing about the origin of suffering, not knowing about the cessation of suffering, not knowing about the way leading to the cessation of suffering—this is called ignorance. With the arising of the taints there is the arising of ignorance. With the cessation of the taints there is the cessation of ignorance. The way leading to the cessation of ignorance is just this Noble Eightfold Path; that is, right view…right concentration.

“When a noble disciple has thus understood ignorance, the origin of ignorance, the cessation of ignorance, and the way leading to the cessation of ignorance…he here and now makes an end of suffering. In that way too a noble disciple is one of right view…and has arrived at this true Dhamma.”

Taints

Saying, “Good, friend,” the bhikkhus delighted and rejoiced in the venerable Sāriputta’s words. Then they asked him a further question: “But, friend, might there be another way in which a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma?”—“There might be, friends.

“When, friends, a noble disciple understands the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, in that way he is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.

“And what are the taints, what is the origin of the taints, what is the cessation of the taints, what is the way leading to the cessation of the taints? There are these three taints: the taint of sensual desire, the taint of being, and the taint of ignorance. With the arising of ignorance there is the arising of the taints. With the cessation of ignorance there is the cessation of the taints. The way leading to the cessation of the taints is just this Noble Eightfold Path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

“When a noble disciple has thus understood the taints, the origin of the taints, the cessation of the taints, and the way leading to the cessation of the taints, he entirely abandons the underlying tendency to lust, he abolishes the underlying tendency to aversion, he extirpates the underlying tendency to the view and conceit ‘I am,’ and by abandoning ignorance and arousing true knowledge he here and now makes an end of suffering. In that way too a noble disciple is one of right view, whose view is straight, who has unwavering confidence in the Dhamma, and has arrived at this true Dhamma.”

That is what the venerable Sāriputta said. The bhikkhus were satisfied and delighted in the venerable Sāriputta’s words.

Thus have I heard. On one occasion the Blessed One was dwelling at Sāvatthi, in Jeta‘s Grove, at Anāthapiṇḍika‘s Park. There Venerable Sāriputta addressed the monks: “Venerable monks!” “Venerable,” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this:

“Venerables, it is said, ‘Right perspective, right perspective.’ Venerables, how does a noble disciple have right perspective, how is his perspective upright,¹ how is he possessed of certainty and confidence in the Dhamma, how is he one who has arrived at this true Dhamma?”

“Venerable, we might come from far away to learn the meaning of this statement in the presence of Venerable Sāriputta. It would be excellent if Venerable Sāriputta would make evident the meaning of this statement. After hearing it from Venerable Sāriputta, the monks will remember it.” “Therefore, Venerables, listen and carefully pay attention. I will speak.” “Yes, Venerable,” those monks replied to Venerable Sāriputta. Venerable Sāriputta said this:

“Venerables, when a noble disciple understands the unwholesome, understands the root of the unwholesome, understands the wholesome, understands the root of the wholesome – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is the unwholesome? What is the root of the unwholesome? What is the wholesome? What is the root of the wholesome?

“Venerables, killing living beings is unwholesome. Theft is unwholesome. Sexual misconduct is unwholesome. False speech is unwholesome. Malicious speech is unwholesome. Harsh speech is unwholesome. Frivolous prattle is unwholesome. Covetousness is unwholesome. Ill will is unwholesome. Wrong perspective is unwholesome. Venerables, this is called ‘the unwholesome.’ And, Venerables, what is the root of the unwholesome? Greed is a root of the unwholesome, hatred is a root of the unwholesome, delusion is a root of the unwholesome – Venerables, this is called ‘the root of the unwholesome.’

“And, Venerables, what is the wholesome? Abstinence from killing living beings is wholesome. Abstinence from theft is wholesome. Abstinence from sexual misconduct is wholesome. Abstinence from false speech is wholesome. Abstinence from malicious speech is wholesome. Abstinence from harsh speech is wholesome. Abstinence from frivolous prattle is wholesome. Non-covetousness is wholesome. Non-ill will is wholesome. Right perspective is wholesome. Venerables, this is called ‘the wholesome.’ And, Venerables, what is the root of the wholesome? Non-greed is a root of the wholesome, non-hatred is a root of the wholesome, non-delusion is a root of the wholesome – Venerables, this is called ‘the root of the wholesome.’

“Venerables, when a noble disciple understands the unwholesome in this way, understands the root of the unwholesome in this way, understands the wholesome in this way, and understands the root of the wholesome in this way, then having completely abandoned the subconscious tendency towards passion, having removed the subconscious tendency towards aversion, having destroyed the subconscious tendency towards the conceit ‘I exist,’ having abandoned ignorance, having given rise to knowledge,² he has made an immediately visible end of dissatisfaction³ – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands nutriment,⁴ understands the origin of nutriment, understands the cessation of nutriment, and understands the practice which leads to the cessation of nutriment – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is nutriment? What is the origin of nutriment? What is the cessation of nutriment? What is the practice which leads to the cessation of nutriment? Venerables, there are these four nutriments for beings who have come to be, or for assisting those who seek existence. What four? Physical food, whether coarse or subtle; sense-contact is the second; mental volition is the third; and consciousness is the fourth. From the arising of craving there is the arising of nutriment; from the cessation of craving there is the cessation of nutriment. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of nutriment – namely, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands nutriment in this way, understands the origin of nutriment in this way, understands the cessation of nutriment in this way, and understands the practice which leads to the cessation of nutriment in this way, then having completely abandoned the subconscious tendency towards passion… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands dissatisfaction, understands the origin of dissatisfaction, understands the cessation of dissatisfaction, and understands the practice which leads to the cessation of dissatisfaction – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is dissatisfaction? What is the origin of dissatisfaction? What is the cessation of dissatisfaction? What is the practice which leads to the cessation of dissatisfaction?

“Birth is dissatisfaction, decay is dissatisfaction, dying is dissatisfaction; sorrow, lamentation, pain, depression, and anguish are dissatisfaction; not getting what one wants is dissatisfaction; briefly, the five aggregates when affected by clinging are dissatisfaction. Venerables, this is called ‘dissatisfaction.’

“And, Venerables, what is the origin of dissatisfaction? That craving which is productive of further existence, is accompanied by delight and passion, and seeks delight in various ways⁵ – that is, craving for sensuality, craving for existence, and craving for avoiding existence.⁶ Venerables, this is called ‘the origin of dissatisfaction.’

“And, Venerables, what is the cessation of dissatisfaction? The remainderless cessation, giving up, relinquishment, and release of that craving through dispassion, without any further attachment to it. Venerables, this is called ‘the cessation of dissatisfaction.’

“And, Venerables, what is the practice which leads to the cessation of dissatisfaction? It is just this Noble Eightfold Path – that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration. Venerables, this is called ‘the practice which leads to the cessation of dissatisfaction.’

“Venerables, when a noble disciple understands dissatisfaction in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands decay and dying, understands the origin of decay and dying, understands the cessation of decay and dying, and understands the practice which leads to the cessation of decay and dying – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is decay and dying? What is the origin of decay and dying? What is the cessation of decay and dying? What is the practice which leads to the cessation of decay and dying?

“The decay, decrepitude, broken teeth, gray hair, and wrinkled skin of those beings amidst a group of beings; the dwindling of vitality; the weakening of one‘s faculties – Venerables, this is called ‘decay.’ And, Venerables, what is dying? The falling, shifting away, dissolution, disappearance, mortality, and dying of those beings from a group of beings; the completion of the lifetime; the dissolution of the aggregates; the laying-down of the body; the severance of the life-faculty – Venerables, this is called ‘dying.’ Thus, that is decay and that is dying – Venerables, this is called ‘decay and dying.’ From the arising of birth, there is the arising of decay and dying; from the cessation of birth, there is the cessation of decay and dying. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of decay and dying; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands decay and dying in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands birth, understands the origin of birth, understands the cessation of birth, and understands the practice which leads to the cessation of birth – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is birth? What is the origin of birth? What is the cessation of birth? What is the practice which leads to the cessation of birth?

“The birth, appearance, descent, or production of those beings amidst a group of beings; the manifestation of the aggregates; the acquisition of the sense-bases – Venerables, this is called ‘birth.’ From the arising of existence, there is the arising of birth; from the cessation of existence, there is the cessation of birth. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of birth; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands birth in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands existence, understands the origin of existence, understands the cessation of existence, and understands the practice which leads to the cessation of existence – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is existence? What is the origin of existence? What is the cessation of existence? What is the practice which leads to the cessation of existence?

“Venerables, these are the three kinds of existence: sensual existence, material existence, and immaterial existence. From the arising of attachment, there is the arising of existence; from the cessation of attachment, there is the cessation of existence. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of existence; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands existence in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands attachment, understands the origin of attachment, understands the cessation of attachment, and understands the practice which leads to the cessation of attachment – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is attachment? What is the origin of attachment? What is the cessation of attachment? What is the practice which leads to the cessation of attachment?

“Venerables, these are the four kinds of attachment: attachment to sensuality, attachment to perspectives, attachment to habitual practices, and attachment to the idea of a soul. From the arising of craving, there is the arising of attachment; from the cessation of craving, there is the cessation of attachment. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of attachment; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands attachment in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands craving, understands the origin of craving, understands the cessation of craving, and understands the practice which leads to the cessation of craving – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is craving? What is the origin of craving? What is the cessation of craving? What is the practice which leads to the cessation of craving?

“Venerables, these are the six categories of craving: craving for visible objects, craving for sounds, craving for fragrances, craving for flavors, craving for tangible objects, and craving for mental phenomena. From the arising of feeling there is the arising of craving; from the cessation of feeling, there is the cessation of craving. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of craving; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands craving in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands feeling, understands the origin of feeling, understands the cessation of feeling, and understands the practice which leads to the cessation of feeling – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is feeling? What is the origin of feeling? What is the cessation of feeling? What is the practice which leads to the cessation of feeling?

“Venerables, these are the six categories of feeling: feeling born from eye-contact, feeling born from ear-contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, and feeling born from mind-contact. From the arising of sense-contact, there is the arising of feeling; from the cessation of sense-contact, there is the cessation of feeling. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of feeling; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands feeling in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands sense-contact, understands the origin of sense-contact, understands the cessation of sense-contact, and understands the practice which leads to the cessation of sense-contact – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is sense-contact? What is the origin of sense-contact? What is the cessation of sense-contact? What is the practice which leads to the cessation of sense-contact?

“Venerables, these are the six categories of sense-contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. From the arising of the sixfold sense-base, there is the arising of sense-contact; from the cessation of the sixfold sense-base, there is the cessation of sense-contact. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of sense-contact; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands sense-contact in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands the sixfold sense-base, understands the origin of sense-contact, understands the cessation of the sixfold sense-base, and understands the practice which leads to the cessation of the sixfold sense-base – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is the sixfold sense-base? What is the origin of the sixfold sense-base? What is the cessation of the sixfold sense-base? What is the practice which leads to the cessation of the sixfold sense-base?

“Venerables, these are the six sense-bases: the eye sense-base, the ear sense-base, the nose sense-base, the tongue sense-base, the body sense-base, and the mind sense-base. From the arising of mind and body, there is the arising of the sixfold sense-base; from the cessation of mind and body, there is the cessation of the sixfold sense-base. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of the sixfold sense-base; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands the sixfold sense-base in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands mind and body, understands the origin of mind and body, understands the cessation of mind and body, and understands the practice which leads to the cessation of mind and body – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is mind and body? What is the origin of mind and body? What is the cessation of mind and body? What is the practice which leads to the cessation of mind and body?

“Feeling, identification, volition, sense-contact, and attention – Venerables, this is called ‘mind.’ The four great elements,⁷ and the physical form which is composed of the four great elements – Venerables, this is called ‘body.’ Thus, this is ‘body’ and this is ‘mind’ – Venerables, this is called ‘body and mind.’ From the arising of consciousness, there is the arising of mind and body; from the cessation of consciousness, there is the cessation of mind and body. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of mind and body; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands mind and body in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands consciousness, understands the origin of consciousness, understands the cessation of consciousness, and understands the practice which leads to the cessation of consciousness – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is consciousness? What is the origin of consciousness? What is the cessation of consciousness? What is the practice which leads to the cessation of consciousness?

“Venerables, these are the six categories of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness. From the arising of formations, there is the arising of consciousness; from the cessation of formations, there is the cessation of consciousness. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of consciousness; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands consciousness in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands formations, understands the origin of formations, understands the cessation of formations, and understands the practice which leads to the cessation of formations – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what are formations? What is the origin of formations? What is the cessation of formations? What is the practice which leads to the cessation of formations?

“Venerables, these are the three kinds of formations: bodily formation, verbal formation, and mental formation. From the arising of ignorance, there is the arising of formations; from the cessation of ignorance, there is the cessation of formations. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of formations; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands consciousness in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands ignorance, understands the origin of ignorance, understands the cessation of ignorance, and understands the practice which leads to the cessation of ignorance – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what is ignorance? What is the origin of ignorance? What is the cessation of ignorance? What is the practice which leads to the cessation of ignorance?

“Venerables, when there is no knowledge of dissatisfaction, no knowledge of the origin of dissatisfaction, no knowledge of the cessation of dissatisfaction, no knowledge of the practice which leads to the cessation of dissatisfaction – Venerables, this is called ‘ignorance.’ From the arising of the taints,⁸ there is the arising of ignorance; from the cessation of the taints, there is the cessation of ignorance. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of ignorance; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands ignorance in this way… he is one who has arrived at this true Dhamma.”

“Excellent, Venerable!” After delighting and rejoicing in Venerable Sāriputta‘s speech, they asked Venerable Sāriputta a further question: “But, Venerable, can there be another way that a noble disciple has right perspective, has upright perspective, is possessed of certainty and confidence in the Dhamma, and has arrived at this true Dhamma?”

“There can be, Venerables. Venerables, when a noble disciple understands the taints, understands the origin of the taints, understands the cessation of the taints, and understands the practice which leads to the cessation of the taints – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma. But, Venerables, what are the taints? What is the origin of the taints? What is the cessation of the taints? What is the practice which leads to the cessation of the taints?

“Venerables, these are the three kinds of taints: the taint of sensuality, the taint of existence, and the taint of ignorance. From the arising of ignorance, there is the arising of the taints; from the cessation of ignorance, there is the cessation of the taints. And it is just this Noble Eightfold Path that is the practice which leads to the cessation of the taints; that is, right perspective, right intention, right speech, right conduct, right livelihood, right effort, right mindfulness, and right concentration.

“Venerables, when a noble disciple understands the taints in this way, understands the origin of the taints in this way, understands the cessation of the taints in this way, and understands the practice which leads to the cessation of the taints in this way, then having completely abandoned the subconscious tendency towards passion, having removed the subconscious tendency towards aversion, having destroyed the subconscious tendency towards the conceit ‘I exist,’ having abandoned ignorance, having given rise to knowledge, he has made an immediately visible end of dissatisfaction – this, Venerables, is how a noble disciple has right perspective, how his perspective is upright, how he is possessed of certainty and confidence in the Dhamma, how he is one who has arrived at this true Dhamma.”

This is what Venerable Sāriputta said. Satisfied, those monks delighted in Venerable Sāriputta‘s speech.