Mahācattārīsaka Sutta
Thus have I heard,
Once, the Awakened one was living in Sāvatthi,
In Jeta’s grove, at Anāthapiṇḍika’s monastery.
There, he addressed the monks saying: ‘Monks!’
‘Bhadante’, the monks replied.
The Awakened one said this:
“Bhikkhus, I will teach you the wise collectedness of the awakened ones,
with its supports and prerequisites. [1]
Listen and apply your mind wisely to what I will say.
‘Yes, venerable sir,’ the bhikkhus assented to the Awakened One.”
The Awakened One said this:
“And what is this wise collectedness of the awakened ones,
with its supports and prerequisites?
It is, wise understanding,
wise attitude,
wise speech,
wise behavior,
wise lifestyle,
wise practice, and
wise presence of mind.
The tranquility of mind that is made up of these seven components, [2]
that is called wise collectedness of the awakened people,
with its supports and prerequisites.”
[1. Wise Understanding]
First, there must be wise understanding, monks. [3]
How?
One understands unwise understanding to be unwise understanding;
And wise understanding to be wise understanding;
This is wise understanding.
[Unwise Understanding]
What is unwise understanding?
There is nothing given
nothing offered,
nothing sacrificed,
no right nor wrong
nor any result of actions done,
there is no ‘this world,’
no other world,
no mother,
no father,
no beings who are reborn spontaneously (devas),
no world with shramaṇas or brāhmaṇas
who are practicing wisely
who explain this world and the world beyond,
through their own direct experience of it. [4]
This, monks, is called unwise understanding.
[Wise Understanding]
And what is wise understanding?
There are two kinds of wise understanding, monks;
(1) There is wise understanding which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
(2) And there is the wise understanding which has no distractions,
And remains unaffected by this world [and actions],
which is the pure spoke of the path. [5]
[Wise Understanding in Training]
What is wise understanding
which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions]?
[One understands:]
There are things which are given
which are offered,
sacrificed,
there is right and wrong,
and the result of actions,
this world exists
and so does the other worlds,
there is motherand father,
and beings who are reborn instantaneously,
this world does exist, with its shramaṇas and brāhmaṇas
who practice properly
and who explain this world and the world after
by their direct experience.
This, monks, is called wise understanding
which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
[Wise Understanding Perfected]
What is the wise understanding which is void of distractions,
Which remains unaffected by this world [and actions],
and is the pure spoke of the path?
That is;
the mind of the awakened ones,
a mind without distractions,
the pure spoke of the path,
It is the discernment
the ability of discernment,
the strength of discernment,
the support of awakening of investigation of states, [6]
in one who develops the path,
It is the wise understanding which is a constituent of the path. [7]
This, monks, is wise understanding,
which is void of distractions,
and remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Cultivating Wise Attitude]
[Wise Practice]
One practices letting go of unwise understanding;
And giving rise to wise understanding;
This is a meditator’s wise practice. [8]
[Presence of Mind]
With presence of mind, one lets go of unwise understanding,
with presence of mind, one gives rise to wise understanding;
This is a meditator’s wise presence of mind.
[Mental Revolution]
In this way, these three components always gravitate
and revolve around wise understanding; [9]
That is; wise understanding,
wise practice
and wise presence of mind.
[2. Wise Attitude]
First, there must be wise understanding, monks.
How?
One knows unwise attitude to be unwise attitude;
and wise attitude to be wise attitude;
That is one’s wise understanding.
[Unwise attitude]
What, monks, is unwise attitude?
The is,
the attitude based upon sensory gratification,
the attitude based upon dislike,
the attitude based upon agitation. [10]
This is unwise attitude.
[Wise Attitude]
What is wise attitude?
There are two kinds of wise attitudes, monks;
(1) There is wise attitude with distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
(2) And there is the wise attitude,
which is void of distractions,
And remains unaffected by this world [and actions],
which is purely the spoke of the path.
[Wise Attitude in Training]
(1) What is wise attitude which comes with distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions]?
That is,
the attitude of letting go;
the attitude of uplifting the mind;
the attitude of non-agitation. [11]
This is wise attitude,
which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome action]?
[Wise Attitude Perfected]
(2) What is the wise attitude, which is void of distractions,
which remains unaffected by this world [and actions],
and which is the pure spoke of the path.
It is that mind of the awakened ones,
the mind which has been purified of distractions,
the plain spoke of the path
the thoughts,
thinking process,
the mental attitude
reasoning [12]
the inclining of the mind [13]
The direction of the mind [14] (the giving of attention)
and verbal activities [in one who develops the path], [15]
This is the wise attitude, which is void of distractions,
which remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Cultivating Wise Attitude]
[Wise Practice]
One practices letting go of unwise attitude;
And giving rise to wise attitude;
This is a meditator’s wise practice.
[Wise Presence of Mind]
With presence of mind, one lets go of unwise attitude,
with presence of mind, one gives rise to wise attitude;
This is a meditator’s wise presence of mind.
[Mental Revolution]
In this way, these three components always come around
and revolve around wise attitude;
That is; wise understanding,
wise practice
and wise presence of mind.
[3. Wise Speech]
First, there must be wise understanding, monks.
How?
One knows unwise speech to be unwise speech;
and wise speech to be wise speech;
That is one’s wise understanding.
What is unwise speech?
(1) Speaking lies,
(2) Spiteful speech
(3) Rough language,
(4) Useless talk. [16]
This is unwise speech, monks.
[Wise Speech]
What is wise speech?
There are two kinds of wise attitudes, monks;
(1) There is wise speech which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
(2) And there is the wise speech which is void of distractions,
which remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Wise Speech in Training]
(1) What is wise speech which is still under the sway of distractions,
whereby merits must be performed
and which matures through accumulation [of wholesome actions]?
The abstention from lying,
the abstention from spiteful speech,
the abstention from rough language,
the abstention from useless talk.
This is called wise speech which is still under the sway of distractions,
whereby merits must be performed
and which matures through accumulation [of wholesome actions].
[Wise Speech Perfected]
(2) What is the wise speech which is void of distractions,
unaffected by this world,
which is the pure constituent of the path.
It is that mind of the awakened ones,
the mind which has been purified of distractions,
the plain spoke of the path of the awakened ones
it is the non-performance,
refraining,
abstinence
and desisting
from these four unwise ways of speech [17]
That is the wise speech which is void of distractions,
which remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Cultivating Wise Speech]
[Wise Practice]
One practices letting go of unwise speech;
And giving rise to wise speech;
This is a meditator’s wise practice.
[Wise Presence of Mind]
With presence of mind, one lets go of unwise speech,
with presence of mind, one gives rise to wise speech;
This is a meditator’s wise presence of mind.
[Mental Revolution]
In this way, these three components always come around
and revolve around wise speech;
That is, wise understanding,
wise practice
and wise presence of mind.
[4. Wise Behavior]
First, there must be wise understanding, monks.
How?
One knows unwise behavior to be unwise behavior;
and wise behavior to be wise behavior;
That is one’s wise understanding.
[Unwise Behavior]
What is unwise behavior?
Harming living beings,
Taking what is not given,
Inappropriate sensual conduct [18]
This is unwise behavior.
[Wise Behavior]
What is wise behavior?
There are two levels of wise behavior, monks;
(1) There is wise behavior which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
(2) And there is the wise behavior which is void of distractions,
which remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Wise behavior in Training]
What is wise behavior which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions]?
The abstention from harming the living,
abstention from taking what is unoffered,
abstention from sensual misconduct.
This, monks, is wise behavior,
which is still under the sway of distractions,
whereby merits must be performed
and which matures through accumulation [of wholesome actions].
[Wise Behavior Perfected]
What is the wise behavior which is void of distractions,
unaffected by this world,
which is the pure spoke of the path?
It is that mind of the awakened ones,
the mind which has been purified of distractions,
the plain spoke of the path of the awakened ones
it is the non-performance,
refraining,
abstinence
and desisting from these three unwise ways of behaving. [19]
That is the wise behavior which is void of distractions,
unaffected by this world,
which is the pure constituent of the path.
[Cultivating Wise Behavior]
[Wise Practice]
One practices letting go of unwise behavior;
And giving rise to wise behavior;
This is a meditator’s wise practice.
[Wise Presence of Mind]
With presence of mind, one lets go of unwise behavior,
with presence of mind, one gives rise to wise behavior;
This is a meditator’s wise presence of mind.
[Mental Revolution]
In this way, these three components always come around
and revolve around wise behavior;
That is, wise understanding,
wise practice
and wise presence of mind.
[5. Wise Lifestyle]
First, there must be wise understanding, monks.
How?
One knows unwise lifestyle to be unwise lifestyle;
and wise lifestyle to be wise lifestyle;
That is one’s wise understanding.
[Unwise Lifestyle]
What is unwise lifestyle?
Fraud,
bribe,
soliciting,
playing tricks,
seeking profit for profit. [20]
This is unwise lifestyle.
[Wise Lifestyle]
What is wise lifestyle?
There are two levels of wise lifestyle, monks;
(1) There is wise lifestyle which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
(2) And there is the wise lifestyle which is void of distractions,
Which remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Wise Lifestyle in Training]
What is wise lifestyle which is still under the sway of distractions,
whereby merits must be performed
and which matures through accumulation [of wholesome actions]?
Here, monks, a student of the awakened ones
leaves behind unwise modes of living
and brings effect to a wise mode of living.
This is wise lifestyle which is still under the sway of distractions,
whereby merits must be performed
and which matures by the accumulation [of wholesome actions].
[Wise Lifestyle Perfected]
What is the wise lifestyle which is void of distractions,
unaffected by this world,
which is the pure spoke of the path?
It is that mind of the awakened ones,
the mind which has been purified of distractions,
the plain spoke of the path of the awakened ones
it is the non-performance,
refraining,
abstinence
and desisting from these three unwise ways of livelihood,
when the path is developed. [21]
That is the wise lifestyle which is void of distractions,
which remains unaffected by this world [and actions],
which is the pure spoke of the path.
[Cultivating Wise Lifestyle]
[Wise Practice]
One practices letting go of unwise lifestyle;
And giving rise to wise lifestyle;
This is a meditator’s wise practice.
[Wise Presence of Mind]
With presence of mind, one lets go of unwise lifestyle,
with presence of mind, one gives rise to wise lifestyle;
This is a meditator’s wise presence of mind.
[Mental Revolution]
In this way, these three components always come around
and revolve around wise lifestyle;
That is, wise understanding,
wise practice
and wise presence of mind.
[6. Ten-Spoked Path Arising]
First, there must be wise understanding, monks.
How?
Wise understanding leads to wise attitude, [22]
Wise attitude leads to wise speech,
Wise speech leads to wise behavior,
Wise behavior leads to wise lifestyle,
Wise lifestyle leads to wise practice,
Wise practice leads to wise presence of mind,
Wise presence of mind leads to wise collectedness,
Wise collectedness leads to wise knowledge,
Wise knowledge leads to wise liberation.
In this way,
The wise apprentice is endowed with eight qualities [of the path],
And the fully liberated are endowed with ten qualities [of the path].
[7. The Origination of the Path]
First, there must be wise understanding, monks.
How?
(1) From wise understanding, unwise understanding wears away. [23]
And the countless harmful, unbeneficial mental states that arise
because of unwise understanding,
these also come to an end. [24]
And the countless skillful mental states that arise
because of wise understanding,
these come to maturity by development.
(2) From wise attitude, unwise attitude wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise attitude,
these also come to an end.
And the countless skillful mental states that arise
because of wise attitude,
these come to maturity by development.
(3) From wise speech, unwise speech wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise speech,
these also come to an end.
And the countless skillful mental states that arise
because of wise speech,
these come to maturity by development.
(4) From wise speech, unwise speech wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise behavior,
these also come to an end.
And the countless skillful mental states that arise
because of wise behavior,
these come to maturity by development.
(4) From wise lifestyle, unwise lifestyle wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise lifestyle,
these also come to an end.
And the countless skillful mental states that arise
because of wise lifestyle,
these come to maturity by development.
(4) From wise practice, unwise practice wears away.
And the countless hurtful, unbeneficial mental states that arise
because of unwise practice,
these also come to an end.
And the countless skillful mental states that arise
because of wise practice,
these come to maturity by development.
(5) From wise presence of mind, unwise presence of mind wears away.
And the countless hurtful, unbeneficial mental states that arise
because of unwise presence of mind,
these also come to an end.
And the countless skillful mental states that arise
because of wise presence of mind,
these come to maturity by development.
(6) From wise collectedness, unwise collectedness wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise collectedness,
these also come to an end.
And the countless skillful mental states that arise
because of wise collectedness,
these come to maturity by development.
(6) From wise knowledge, unwise knowledge wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise knowledge,
these also come to an end.
And the countless skillful mental states that arise
because of wise knowledge,
these come to maturity by development.
(7) From wise liberation, unwise liberation wears away.
And the countless harmful, unbeneficial mental states that arise
because of unwise liberation,
these also come to an end.
And the countless skillful mental states that arise
because of wise liberation,
these come to maturity by development. [25]
[The Great Forty]
Like this, monks,
there are twenty states belonging to the wholesome,
And twenty states belonging to the unwholesome. [26]
This Dhamma discourse on the great forty states
which has now been propounded
cannot be refuted nor turned back by any shramaṇa or brāhmana
In this world with its Devas and māras and Brahmas.
Should any renunciate or brahmana think of
blaming or disparaging this discourse on the Dhamma on the great forty states,
then, they offer themselves up to ten counterarguments,
which are fully in line with the law of nature, the way things work,
here and now, upon which they will be contradicted. [27]
(1) If one were to disparage wise understanding
then, one speaks in favor and praises unwise understanding; [28]
(2) If one were to disparage wise attitude
then, one speaks in favor and praises unwise attitude;
(3) If one were to disparage wise speech
then, one speaks in favor and praises unwise speech;
(4) If one were to disparage wise behavior
then, one speaks in favor and praises unwise behavior;
(5) If one were to disparage wise lifestyle
then, one speaks in favor and praises unwise lifestyle;
(6) If one were to disparage wise practice
then, one speaks in favor and praises unwise practice;
(7) If one were to disparage wise presence of mind,
then, one speaks in favor and praises unwise presence of mind;
(8) If one were to disparage wise collectedness
then, one speaks in favor and praises unwise collectedness;
(9) If one were to disparage wise knowledge,
then, one speaks in favor and praises unwise knowledge;
(10) If one were to disparage wise liberation
then, one speaks in favor and praises unwise liberation;
Should any renunciate or brahmin think of
blaming or disparaging this discourse on the Dhamma on the great forty states,
then, these are the ten counterarguments to which they offer themselves to,
which are fully in line with the law of nature, [and the way mind works]
here and now, upon which they will be contradicted
Even these teachers from Okkalā, Vassa and bhañña, [29]
That propound philosophies of non-causality,
non-action [and non-result of action] and nihilism, [30]
would not think to refute this teaching of the Dhamma on the great forty.
Why?
For fear of being criticized and refuted. [31]
This is what the Awakened one said.
Glad at heart, the monks rejoiced in his words.
[1] “ariyaṃ vo, bhikkhave, sammāsamādhiṃ desessāmi saupanisaṃ saparikkhāraṃ.
[2] yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—Aṅga: Limb, component, constituent, factor, aspect, cause, element, part, point, agent, aid, instrument, mean… Parikkhatā: Prepared, equipped, furnished, rigged, supplied, appointed, provided…
[3] Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.
[4] ‘Natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti
[5] Sammādiṭṭhimpahaṃ, bhikkhave, dvāyaṃ vadāmi—atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
[6] Dhammavicaya: Here is the place where I base my translation of dhammavicaya as ‘Discernment’ or ‘discrenment of states’. It is here that one can understand how dhammavicaya ties into the principles of wisdom and discernment.
[7] Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ
[8] So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.
[9] Itiyime tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti, seyyathidaṃ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
[10] Kāmasaṅkappo, byāpādasaṅkappo, vihiṃsāsaṅkappo
[11] Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṃsā-saṅkappo:
[12] Appanā: BB / Ñaṇamoli translate this as ‘absorption.’ Which may be justified if we had Appaṇā. There seems to be quite a difference between the meanings of both. Nevertheless, I can hardly make sense that ‘absorption’ would be the meaning here, as an intention, even less a wise intention. When absorption meditation can easily be likened to cultivating Obsessive Compulsive Disorder. VRI dic has Appanā as Thought, reasoning, resolve. I follow this translation which seems much more appropriate in the context. Concise Dic has Appaṇā as Fixing of thought on an object (ie. obsessing about one object), attainment of trance…
[13] The meaning of byappanā is somewhat obscure, it is not easy to find. Again, BB / Ñaṇamoli translate this as ‘mental fixity’… If truly appanā and byappanā were absorption and mental fixity, these would really stand out as clearly demarked from the context with the other words offered in the definition of Wise Intention like though, thinking, intention, will, etc…
Byappatha: busy, active. Thus Kern, but the translation is not satisfactory. It occurs only at 2 passages; Vin.iv.2 where combined with vācā, girā, vacībheda, and meaning “mode of speech,” and at Snp.961, where it has the same meaning & is referred by Mnd.472 to a mode of speech & expld by Snp-a.572 by vacana. Thus the derivation fr. pṛ; with vyā˚ can hardly be claimed to be correct for Bdhgh’s conception of the word; to him it sounded more likely like vy + ā + patha (cp. cpds vacana-patha & vāda-patha), thus “way of speaking.”
[14] Abhiropana (nt.) [fr. abhiropeti] concentration of mind, attention (seems restricted to Ps ii. only) Ps ii.82 (v. l. abhiniropana), 84, 93, 115 (buddhi°), 142 (°virāga), 145 (°vimutti), 216 (°abhisamaya). See also abhiniropana. Abhiropeti [abhi + ropeti, cp. Sk. adhiropayati, Caus. of ruh] to fix one’s mind on, to pay attention, to show reverence, to honour.
[15] ariyamaggaṃ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—
[16] Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo
[17] ariyamaggaṃ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī
[18] Pāṇātipāto, adinnādānaṃ, kāmesumicchācāro
[19] ariyamaggaṃ bhāvayato
tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī
[20] Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṃ nijigīsanatā
[21] ariyamaggaṃ bhāvayato
micchāājīvā ārati virati paṭivirati veramaṇī
[22] Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti,
[23] Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.
[24] Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.
[25] Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṃ gacchanti.
[26] Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā
[27] Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādāgārayhaṃ ṭhānaṃ āgacchanti
[28] —sammādiṭṭhiñce bhavaṃ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṃsā;
[29] (also ukkalā) the inhabitants of the country Ukkala (modern day Orissa)
[30] Yepi te, bhikkhave, ahesuṃ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā
[31] Nindābyārosa-upārambha-bhayā”ti.
