Sammādiṭṭhi Sutta

 

Thus have I heard,

Once, the Awakened One was living In Sāvatthi,

In Jeta’s grove, at Anāthapindika’s monastery.

 

At that time, the Venerable Sāriputta addressed the wanderers, saying:

“Friends, wanderers!”^[1]

 

“Friend!” They answered.

The venerable Sāriputta said:

 

‘Wise perspective, wise perspective.’

 

In what way is a wise meditator

endowed with wise perspective,

with a perspective that is straight,

with unwavering confidence in the Dhamma

who has entered upon the good Dhamma?^[2]

 

“We would come from far away

to learn the answer to this statement

in the presence of the venerable Sāriputta.”^[3]

 

It would be good if the venerable Sāriputta could explain the meaning, the wanderers will listen and remember it.”

 

“Then, listen and apply your mind to what I will say.”^[4]

 

“Yes, friend.” The wanderers replied.

 

1. Wholesome and Unwholesome #

The Venerable Sāriputta said:

 

“Whenever a follower of the awakened ones understands:

 

What is unwholesome,

The root of the unwholesome,

What is wholesome,

and the root of what is wholesome;^[5]

 

To this extent one has wise perspective.^[6]

 

Definition #

What is unwholesome,

What is the root of the unwholesome;

What is wholesome,

And what is the root of the wholesome?^[7]

 

Unwholesome #

Hurting living beings is unwholesome,

taking things that are not given,

sexual misconduct,

false speech,

hurtful speech,

coarse language,

talking nonsense,^[8]

 

Sensory longing is unwholesome,

Anger is unwholesome,

Unwise perspective is unwholesome; ^[9]

 

[…]^[10]

 

What is the root of the unwholesome?^[11]

 

Greed,

Aversion,

and lack of discernment

are the roots of the unwholesome.

 

Wholesome #

What is wholesome?

 

Refraining from hurting living beings,

Refraining from taking things that are not given,

Refraining from sexual misconduct

Refraining from false speech

Refraining from hurtful speech

Refraining from coarse language

Refraining from senseless talk

 

Freedom from longing,^[12]

Goodwill,^[13]

and wise perspective.^[14]

 

What is the root of the wholesome?

 

Contentment,

Kindness,

and discernment

are the roots of the wholesome.^[15]

 

Therefore, a follower of the awakened ones understands:

 

What is unwholesome,

What is the root of the unwholesome,

What is wholesome,

and what is the root of the wholesome.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,^[16]

uproot the tendency to believe in a “Self,”^[17]

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end,^[18]

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma. ^[19]

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’^[20]

 

2. Nutriment #

There could be friends.

A follower of the awakened ones understands:

 

What is nutriment,

the cause for nutriment,^[21]

the release from nutriment,

and the way leading to the release from nutriment.^[22]

 

To this extent one has wise perspective.

 

Definition #

And what is nutriment

its cause,

the release from it,^[23]

and the way leading to its release?

 

There are four nutriments

upon which all living beings live,

which are the support for rebirth

and continued existence.^[24]

 

Which four?

 

Physical food, whether fine or coarse, is first,

Sensory contact is second,

Mental conceptions are third,

Consciousness is fourth.^[25]

 

The arising of discontent

is the arising of nutriment,^[26]

The release from discontent

is the release from nutriment.^[27]

 

This eight-spoked path of the awakened ones

is the path that leads to the release from nutriment:^[28]

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is nutriment,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and bring trouble to an end, here and now.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

3. Trouble #

There could be friends.

A follower of the awakened ones understands:

 

What is trouble

the cause of trouble,

the end of trouble,

and the path leading to the release from trouble.^[29]

 

To this extent one has wise perspective.

 

Definition #

And what is trouble,

its cause,

the release from it,

and the way leading to its release?

 

Birth is troublesome

Growing old is troublesome,

Death is troublesome,

Sadness, grief, pain,

depression and anxiety also are troublesome

coming upon what one doesn’t like is troublesome

being separated from what one likes is troublesome,

not getting what one wants is troublesome,

in brief, the five constituents of the ego are troublesome,

 

This is called trouble.^[30]

 

What is the cause of trouble?^[31]

 

Whatever form of wanting

which leads to taking rebirth

finding delight in craving

always wanting this thing or that thing,

more precisely:^[32]

 

Longing for sensory experiences,

longing for being,

longing [for certain things] not to be;^[33]

 

This is called the cause of trouble.

 

 

What is the release from trouble?

 

It is the complete calming

and ending of that same wanting,

giving it up,

breaking free,

liberation

and unlatching;^[34]

 

This is called the release from trouble.

 

This eight-spoked path of the awakened ones

is the path leading to the release from trouble:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is trouble,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

4. Getting Old & Dying #

There could be friends.

A follower of the awakened ones understands:

 

What is getting old and dying

the cause for getting old and dying,

the release from getting old and dying,

and the way leading to the release from getting old and dying.^[35]

 

To this extent one has wise perspective.

 

Definition #

And what is getting old and dying

its cause,

the release from it,

and the way leading to its release.

 

Getting Old #

The getting old,

wearing away,

deterioration,

becoming grey

and wrinkling of the skin

the fading away of life

the deterioration of the sense faculties

of whatever beings,

wherever they are,

in whichever group of beings,

 

This is called getting old.^[36]

 

Dying #

Death

The dying,

passing away,

being broken,

being put under,

deceasing,

death,

being conquered by time,

the breaking of the constituents,

the discarding the body,

the complete discontinuation of the life faculty.

of whatever beings,

wherever they are,

in whichever group of beings;

 

This is called dying.^[37]

 

Whenever there is birth, there is also death,

that is why it is called getting old and dying.^[38]

 

The arising of birth

is the arising of getting old and dying,

The release from birth

is the release from getting old and dying.

 

This eight-spoked path of the awakened ones

is the path leading to the release from getting old and dying:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is getting old and dying,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

how a wise meditator has wise perspective?’

 

5. Birth #

There could be friends.

A follower of the awakened ones understands:

 

What is birth

the cause for birth,

the release from it,

and the way leading to its release.^[39]

 

To this extent one has wise perspective.

 

Definition #

And what is birth

its cause,

the release from it,

and the way leading to its release.

 

The birth,

manifestation,

coming into being,

conception,

the manifestation of the constituents

the personal acquisition of the sense faculties,^[40]

of whatever beings,

wherever they are,

in whichever group of beings;

 

This is called birth.

 

The arising of the continuum of beingness

is the arising of birth,

The release from the continuum of beingness

is the release from birth.^[41]

 

This eight-spoked path of the awakened ones

Is the path leading to the release from birth:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is birth,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

6. Beingness #

There could be friends.

A follower of the awakened ones understands:

 

What is beingness (identity),

the cause for beingness,

the release from beingness,

and the way leading to the release from beingness.

 

To this extent one has wise perspective.

 

Definition #

And what is beingness

its source,

the release from it,

and the way leading to its release.

 

There are three kinds of beingness:

 

Sensory beingness

fine form beingness

and formless beingness.^[42]

 

The arising of attachment

is the arising of beingness,

the release from attachment

is the release from beingness.^[43]

 

This eight-spoked path of the awakened ones

is the path leading to the release from beingness:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is birth,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

7. Attachment #

There could be friends.

A follower of the awakened ones understands:

 

What is attachment

the cause for attachment,

the release from attachment,

and the way leading to the release from attachment. ^[44]

 

To this extent one has wise perspective.

 

Definition #

And what is attachment

its cause,

the release from it,

and the way leading to its release.

 

There are four kinds of attachments:

 

Attachment to sensory stimulation,

attachment to philosophies,

attachments to blind rites and rituals,

attachment to the theory of identity.^[45]

 

The arising of wanting

is the arising of attachment,

the release from wanting

is the release from attachment.^[46]

 

This eight-spoked path of the awakened ones

is the path leading to the release from attachment:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is attachment,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words.

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

8. Wanting #

There could be friends.

A follower of the awakened ones understands:

 

What is wanting

the cause for wanting,

the release from wanting,

and the way leading to the release from wanting.^[47]

 

To this extent one has wise perspective.

 

Definition #

And what is wanting

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of sensory wanting:

 

Wanting for forms,

wanting for sounds,

wanting for smells,

wanting for tastes,

wanting for tangibles,

wanting for mental activities. (thoughts)^[48]

 

The arising of sensory experience

is the arising of wanting,

the release from sensory experience

is the release from wanting.^[49]

 

This eight-spoked path of the awakened ones

is the path leading to the release from wanting:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is wanting,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise understanding?’

 

9. Perceptual Experience #

There could be friends.

A follower of the awakened ones understands:

 

What is perceptual experience,

the cause for perceptual experience,

the release from perceptual experience,

and the way leading to the release from perceptual experience. ^[50]

 

To this extent one has wise perspective.

 

Definition #

And what is perceptual experience

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of perceptual experience

 

Perceptual experience born of visual contact,

perceptual experience born of auditory contact,

perceptual experience born of olfactory contact,

perceptual experience born of gustatory contact,

perceptual experience born of tactile contact,^[51]

perceptual experience born of cognitive contact.^[52]

 

The arising of sensory contact

is the arising of perceptual experience,

The release from sensory contact

is the release from perceptual experience.^[53]

 

This eight-spoked path of the awakened ones

is the path leading to the release from perceptual experience:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is perceptual experience,

its cause,

the release from it,

and the path leading to it release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

10. Sensory Contact

There could be friends.

A follower of the awakened ones understands:

 

What is sensory contact,

the cause for sensory contact,

the release from sensory contact,

and the way leading to the release from sensory contact.^[54]

 

To this extent one has wise perspective.

 

Definition #

What is sensory contact

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of sensory contacts:

 

Visual contact,

auditory contact,

olfactory contact,

gustatory contact,

tactile contact,

cognitive contact.^[55]

 

The arising of the six sense fields

is the arising of sensory contact,

The release from the six sense fields

is the release from sensory contact.^[56]

 

This eight-spoked path of the awakened ones

is the path leading to the release from sensory contact:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is sensory contact,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

a wise meditator has wise perspective?’

  

11. Six Sense Fields #

There could be friends.

A follower of the awakened ones understands:

 

What are the six sense fields,

the cause for the six sense fields,

the release from the six sense fields,

and the way leading to the release from the six sense fields.^[57]

 

To this extent one has wise perspective.

 

Definition #

And what are the six senses

their cause,

the release from them,

and the way leading to their release?

 

There are these six sensory fields:^[58]

 

The field of vision,

the field of audition,

the field of olfaction,

the field of gustation,

the field of somatosensation,

and the field of cognition^[59]

 

The arising of mind and body

is the arising of the six sense fields;

The release from mind and body

is the release from the six sense fields.^[60]

 

This eight-spoked path of the awakened ones

is the path leading to the release from the six senses:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are the six sense fields,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

a wise meditator has wise perspective?’

 

12. Mind & Matter #

There could be friends.

A follower of the awakened ones understands:

 

What is mind and body,

the cause for mind and body,

the release from mind and body,

and the way leading to the release from mind and body.^[61]

 

To this extent one has wise perspective.

 

And what are mind and body

their cause,

the release from them,

and the way leading to their release?

 

Definition #

Perceptual experience,

conception,^[62]

intention,

sensory contact,

reflection;^[63]

 

This is called mind.

 

The four great elements,

and whatever form arises from them;^[64]

 

This is called body.

 

Therefore, this same mind and this same body

These are called mind and body.^[65]

 

The arising of consciousness

is the arising of mind and body,

the release from consciousness

is the release from mind and body.^[66]

 

This eight-spoked path of the awakened ones

is the path leading to the release from mind and body:

 

Wise understanding

wise intention

wise speech

wise action

wise lifestyle

wise practice

wise awareness

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is mind and body,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise understanding?’

 

13. Consciousness #

There could be friends.

A follower of the awakened ones understands:

 

What is consciousness,

the cause of consciousness,

the release from consciousness,

and the way leading to the release from consciousness.^[67]

 

To this extent one has wise perspective.

 

Definition #

And what is consciousness

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of consciousnesses:

 

Visual consciousness,

auditory consciousness,

olfactory consciousness,

gustatory consciousness,

somatosensory consciousness,

cognitive consciousness.^[68]

 

The arising of conditioned activities

is the arising of consciousness,

The release from conditioned activities

is the release from consciousness.^[69]

 

This eight-spoked path of the awakened ones

is the path leading to the release from consciousness:

 

Wise understanding

wise intention

wise speech

wise action

wise lifestyle

wise practice

wise awareness

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is consciousness,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

14. Conditioned Activities #

There could be friends.

A follower of the awakened ones understands:

 

What are conditioned activities,

the cause of conditioned activities,

the release from conditioned activities,

and the way leading to the release from conditioned activities.^[70]

 

To this extent one has wise perspective.

 

Definition #

And what are conditioned activities

their cause,

the release from them,

and the way leading to their release?

 

There are three kinds of conditioned activities:

 

Conditioned activities of the body,

conditioned activities of language,

conditioned activities of the mind.^[71]

 

The arising of lacking discernment

is the arising of conditioned activities,

The release form lack of discernment

is the release from conditioned activities.^[72]

 

This eight-spoked path of the awakened ones

is the path leading to the release from conditioned activities:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are conditioned activities,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

15. Lack of Discernment #

There could be friends.

A follower of the awakened ones understands:

 

What is lack of discernment,

the cause for lack of discernment,

the release from lack of discernment,

and the way leading to the release from lack of discernment.^[73]

 

To this extent one has wise perspective.

 

Definition #

 

And what is lack of discernment

its cause,

the release from it,

and the way leading to its release?

 

Not knowing:

What is trouble,

the cause of trouble,

the release from trouble,

and the path leading to the release from trouble;

 

This is called lack of discernment.

 

The arising of mental inclinations

is the arising of lacking discernment,

The release from mental inclinations

is the release from lacking discernment.^[74]

 

This eight-spoked path of the awakened ones:

is the path leading to the release from lack of discernment:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is lack of discernment,

its cause

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

16. Mental Inclinations #

There could be friends.

A follower of the awakened ones understands:

 

What are mental inclinations,

the cause for mental inclinations,

the release from mental inclinations,

and the way leading to the release from mental inclinations.^[75]

 

To this extent one has wise perspective.

 

Definition #

And what are mental inclinations

their cause

the release from them,

and the way leading to their release?

 

There are three kinds of mental inclinations:

 

The inclination for sensory experience,

the inclination for being something,

the inclination for lacking discernment.^[76]

 

The arising of lacking discernment

is the arising of mental inclinations,

The release from lack of discernment

is the release from mental inclinations.^[77]

 

This eight-spoked path of the awakened ones

is the path leading to the release from mental inclinations:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are mental inclinations,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

 

Thus spoke the venerable Sāriputta.

Glad at heart, the wanderers rejoiced

in the Venerable Sāriputta’s words.

 

 

—————————————-

[1] “āvuso bhikkhave”ti.

[2] ‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?

[3] “Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.

[4] “Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

[5] “Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—

[6] I will be shortenening these tedious repetitions here. This paragraph comes back three times per each them of the 14 topics in this teaching of dependent origination. I believe there is no need for such repetition for our purpose here. “To this extent one has wise perspective, a perspective that is straight, with unwavering confidence in this Dhamma, And has come upon the true Dhamma.

[7] Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Here, the word used is literally “root” (Mūlaṃ) whereas the rest of the teaching will speak of the “cause or source” (samudāya).

[8] Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ,

[9] abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ— idaṃ vuccatāvuso akusalaṃ.

[10] I am skipping those tedious repetiotions.

[11] Katamañcāvuso, akusalamūlaṃ?

[12] Anabhijjhā: fem. absence of greed; not coveting; lit. not over thinking: Very interesting, not overthinking.

[13] abyāpādo masc. goodwill; kindness; friendliness; benevolence; lit. not going wrong [na + vi + ā + √pad + *a] See here, translations point not only to a bare and literal translation as non-anger, but more as the opposite quality of anger.

[14] anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ

[15] Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ— idaṃ vuccatāvuso, kusalamūlaṃ.

[16] paṭighānusayaṃ paṭivinodetvā. paṭivinodetvā: abs. having driven out; having dispelled; having removed; having got rid (of)

[17] ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā. Samūhanitvā: abs. having uprooted; having eradicated; having exterminated; having utterly destroyed; lit. having killed up together 

[18] so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—

[19] ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti: I will only give this whole repetitive paragraph at the end of the definition on each topic as I believe this is the most semantically relevant place for it.

[20] This is the third place where we find the repetitious paragraph on “how a wise meditator has wise perspective. I shorten it here as it is also coming in the first lines of each topic and in the middle.

[21] What is responsible for nutriment (to arise or manifest)

[22] “Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti—

[23] Nirodha: End, discontinuation, release, cessation

[24] Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā,  sambhavesīnaṃ vā anuggahāya. Sambhavesī adj. who is seeking birth [sambhava + esī]

[25] Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

[26] Taṇhāsamudayā āhārasamudayo, (MNa) taṇhāsamudayā āhārasamudayo’ti purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo nibbatto hotī’ti attho.

[27] Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho: (MNa) taṇhānirodhā’ti taṇhāya khayanirodhena.

[28] Ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ—

[29] Dukkha: Unpleasant, trouble

[30] Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā— idaṃ vuccatāvuso, dukkhaṃ.

[31] Katamo cāvuso, dukkhasamudayo?

[32] Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ

[33] kāmataṇhā bhavataṇhā vibhavataṇhā

[34] Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo

[35] jarāmaraṇaṃ

[36] Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko— ayaṃ vuccatāvuso, jarā.

[37] Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— idaṃ vuccatāvuso, maraṇaṃ.

[38] Iti ayañca jarā idañca maraṇaṃ— idaṃ vuccatāvuso, jarāmaraṇaṃ.

[39] Jāti

[40] Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho— ayaṃ vuccatāvuso, jāti.

[41] Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho,

[42] Tayome bhavā— kāmabhavo, rūpabhavo, arūpabhavo.

[43] Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho,

[44] Upādāna

[45] Cattārimāni, āvuso, upādānāni— kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

[46] Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho,

[47] taṇhā

[48] Chayime, āvuso, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

[49] Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho,

[50] Vedanā: Perceptual experience, sensory experience, sensation, feeling, feeling tone…

[51] Kāyasamphassajā: Somatosensory

[52] Chayime, āvuso, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Mental contact, cognitive contact, noetic contact, psychological contact

[53] Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho,

[54] Phassa

[55] Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

[56] Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho,

[57] saḷāyatana

[58] Āyatana: Plane, field, realm, modality, base nt. sense base; internal sense organ; lit. stretching out [ā + √yat + ana] nt. external sense field; sense range; lit. stretching out [ā + √yat + ana] nt. realm; sphere; dimension; range; lit. stretching out [ā + √yat + ana] nt. support; basis; grounds; lit. stretching out [ā + √yat + ana] nt. meditation object; meditation subject; lit. stretching out [ā + √yat + ana] nt. opportunity [ā + √yat]

[59] Chayimāni, āvuso, āyatanāni— cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Manāyatanaṃ: Noesis, cognition,

[60] Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho,

[61] nāmarūpa: Mind and matter, mentality-materiality, mind and body

[62] Saññā: Conceptualization: from con + capere; with or added to + what is grasped or captured which points to a more active principle. Quite similar to the Pāli saṃ + ñā; together, with + knowledge, knowing, from the same root as noesis, gnosis. Different from perception, per-capere; per or as + it is captured or taken-in which is purely passive. I am leaning towards other translation possibilities like: reasoning, conception, adj. (+loc) perceiving; having perception; regarding (as) [saṃ + √ñā + ā + a], fem. perception; conception; recognition; third of the five aggregates [saṃ + √ñā + ā] fem. name; label; concept; idea; notion; impression; representation; symbol [saṃ + √ñā + ā] fem. sign; signal; gesture [saṃ + √ñā + ā] fem. consciousness; awareness [saṃ + √ñā + ā] fem. (gram) grammatical term; technical term; definition; lit. name [saṃ + √ñā + ā] 

[63] Vedanā, saññā, cetanā, phasso, manasikāro— Manasikāra: Usually translated as attention. Perhaps awareness? As in the famous Yoniso manasikara: wise attention or wise awareness, careful attention, attention to the essential, wise reflection. Manasikaro masc. attention; bringing-to-mind; observation; noticing; focussing; lit. making in mind [manasi + kāra] Mental activity? From verb Manasikaroti: pr. (+acc) pays attention; brings to mind [manasi + karoti] reflection.

[64] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ—

[65] Iti idañca nāmaṃ idañca rūpaṃ— idaṃ vuccatāvuso, nāmarūpaṃ.

[66] Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho,

[67] viññāṇañca

[68] Chayime, āvuso, viññāṇakāyā— cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.

[69] Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho,

[70] saṅkhāra

[71] Tayome, āvuso, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

[72] Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho,

[73] avijjā

[74] Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho,

[75] Āsavā

[76] Tayome, āvuso, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.

[77] Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho,

9. Wise Perspective #

Sammādiṭṭhi Sutta

 

 

 

 

 

 

Wise Perspective

 

Thus have I heard,

Once, the Awakened One was living In Sāvatthi,

In Jeta’s grove, at Anāthapindika’s monastery.

 

At that time, the Venerable Sāriputta addressed the wanderers, saying:

“Friends, wanderers!”^[1]

 

“Friend!” They answered.

The venerable Sāriputta said:

 

‘Wise perspective, wise perspective.’

 

In what way is a wise meditator

endowed with wise perspective,

with a perspective that is straight,

with unwavering confidence in the Dhamma

who has entered upon the good Dhamma.^[2]

 

“We would come from far away

to learn the answer to this statement

in the presence of the venerable Sāriputta.”^[3]

 

It would be good if the venerable Sāriputta could explain the meaning, the wanderers will listen and remember it.”

 

“Then, listen and apply your mind to what I will say.”^[4]

 

“Yes, friend.” The wanderers replied.

 

 

1. Wholesome and Unwholesome

The Venerable Sāriputta said:

 

“Whenever a follower of the awakened ones understands:

 

What is unwholesome,

The root of the unwholesome,

What is wholesome,

and the root of what is wholesome;^[5]

 

To this extent one has wise perspective.^[6]

 

Definition

What is unwholesome,

What is the root of the unwholesome;

What is wholesome,

And what is the root of the wholesome?^[7]

 

Unwholesome

Hurting living beings is unwholesome,

taking things that are not given,

sexual misconduct,

false speech,

hurtful speech,

coarse language,

talking nonsense,^[8]

 

Sensory longing is unwholesome,

Anger is unwholesome,

Unwise perspective is unwholesome; ^[9]

 

[…]^[10]

 

What is the root of the unwholesome?^[11]

 

Greed,

Aversion,

and lack of discernment

are the roots of the unwholesome.

 

Wholesome

What is wholesome?

 

Refraining from hurting living beings,

Refraining from taking things that are not given,

Refraining from sexual misconduct

Refraining from false speech

Refraining from hurtful speech

Refraining from coarse language

Refraining from senseless talk

 

Freedom from longing,^[12]

Goodwill,^[13]

and wise perspective.^[14]

 

What is the root of the wholesome?

 

Contentment,

Kindness,

and discernment

are the roots of the wholesome.^[15]

 

Therefore, a follower of the awakened ones understands:

 

What is unwholesome,

What is the root of the unwholesome,

What is wholesome,

and what is the root of the wholesome.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,^[16]

uproot the tendency to believe in a “Self,”^[17]

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end,.^[18]

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma. ^[19]

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’^[20]

 

2. Nutriment

There could be friends.

A follower of the awakened ones understands:

 

What is nutriment,

the cause for nutriment,^[21]

the release from nutriment,

and the way leading to the release from nutriment.^[22]

 

To this extent one has wise perspective.

Definition

And what is nutriment

its cause,

the release from it,^[23]

and the way leading to its release?

 

There are four nutriments

upon which all living beings live,

which are the support for rebirth

and continued existence.^[24]

 

Which four?

 

Physical food, whether fine or coarse, is first,

Sensory contact is second,

Mental conceptions are third,

Consciousness is fourth.^[25]

 

The arising of discontent

is the arising of nutriment,^[26]

The release from discontent

is the release from nutriment.^[27]

 

This eight-spoked path of the awakened ones

is the path that leads to the release from nutriment:^[28]

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is nutriment,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and bring trouble to an end, here and now.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

3. Trouble

There could be friends.

A follower of the awakened ones understands:

 

What is trouble

the cause of trouble,

the end of trouble,

and the path leading to the release from trouble.^[29]

 

To this extent one has wise perspective.

 

Definition

And what is trouble,

its cause,

the release from it,

and the way leading to its release?

 

Birth is troublesome

Growing old is troublesome,

Death is troublesome,

Sadness, grief, pain,

depression and anxiety also are troublesome

coming upon what one doesn’t like is troublesome

being separated from what one likes is troublesome,

not getting what one wants is troublesome,

in brief, the five constituents of the ego are troublesome,

 

This is called trouble.^[30]

 

What is the cause of trouble?^[31]

 

Whatever form of wanting

which leads to taking rebirth

finding delight in craving

always wanting this thing or that thing,

more precisely:^[32]

 

Longing for sensory experiences,

longing for being,

longing [for certain things] not to be;^[33]

 

This is called the cause of trouble.

 

 

What is the release from trouble?

 

It is the complete calming

and ending of that same wanting,

giving it up,

breaking free,

liberation

and unlatching;^[34]

 

This is called the release from trouble.

 

This eight-spoked path of the awakened ones

is the path leading to the release from trouble:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is trouble,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

4. Getting Old & Dying

There could be friends.

A follower of the awakened ones understands:

 

What is getting old and dying

the cause for getting old and dying,

the release from getting old and dying,

and the way leading to the release from getting old and dying.^[35]

 

To this extent one has wise perspective.

 

Definition

And what is getting old and dying

its cause,

the release from it,

and the way leading to its release.

 

Getting Old

The getting old,

wearing away,

deterioration,

becoming grey

and wrinkling of the skin

the fading away of life

the deterioration of the sense faculties

of whatever beings,

wherever they are,

in whichever group of beings,

 

This is called getting old.^[36]

 

Death

The dying,

passing away,

being broken,

being put under,

deceasing,

death,

being conquered by time,

the breaking of the constituents,

the discarding the body,

the complete discontinuation of the life faculty.

of whatever beings,

wherever they are,

in whichever group of beings;

 

This is called dying.^[37]

 

Whenever there is birth, there is also death,

that is why it is called getting old and dying.^[38]

 

The arising of birth

is the arising of getting old and dying,

The release from birth

is the release from getting old and dying.

 

This eight-spoked path of the awakened ones

is the path leading to the release from getting old and dying:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is getting old and dying,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

how a wise meditator has wise perspective?’

 

5. Birth

There could be friends.

A follower of the awakened ones understands:

 

What is birth

the cause for birth,

the release from it,

and the way leading to its release.^[39]

 

To this extent one has wise perspective.

 

Definition

And what is birth

its cause,

the release from it,

and the way leading to its release.

 

The birth,

manifestation,

coming into being,

conception,

the manifestation of the constituents

the personal acquisition of the sense faculties,^[40]

of whatever beings,

wherever they are,

in whichever group of beings;

 

This is called birth.

 

The arising of the continuum of beingness

is the arising of birth,

The release from the continuum of beingness

is the release from birth.^[41]

 

This eight-spoked path of the awakened ones

Is the path leading to the release from birth:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is birth,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

6. Beingness

There could be friends.

A follower of the awakened ones understands:

 

What is beingness (identity),

the cause for beingness,

the release from beingness,

and the way leading to the release from beingness.

 

To this extent one has wise perspective.

 

Definition

And what is beingness

its source,

the release from it,

and the way leading to its release.

 

There are three kinds of beingness:

 

Sensory beingness

fine form beingness

and formless beingness.^[42]

 

The arising of attachment

is the arising of beingness,

the release from attachment

is the release from beingness.^[43]

 

This eight-spoked path of the awakened ones

is the path leading to the release from beingness:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is birth,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

7. Attachment

There could be friends.

A follower of the awakened ones understands:

 

What is attachment

the cause for attachment,

the release from attachment,

and the way leading to the release from attachment. ^[44]

 

To this extent one has wise perspective.

 

Definition

And what is attachment

its cause,

the release from it,

and the way leading to its release.

 

There are four kinds of attachments:

 

Attachment to sensory stimulation,

attachment to philosophies,

attachments to blind rites and rituals,

attachment to the theory of identity.^[45]

 

The arising of wanting

is the arising of attachment,

the release from wanting

is the release from attachment.^[46]

 

This eight-spoked path of the awakened ones

is the path leading to the release from attachment:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is attachment,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

8. Wanting

There could be friends.

A follower of the awakened ones understands:

 

What is wanting

the cause for wanting,

the release from wanting,

and the way leading to the release from wanting.^[47]

 

To this extent one has wise perspective.

Definition

And what is wanting

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of sensory wanting:

 

Wanting for forms,

wanting for sounds,

wanting for smells,

wanting for tastes,

wanting for tangibles,

wanting for mental activities. (thoughts)^[48]

 

The arising of sensory experience

is the arising of wanting,

the release from sensory experience

is the release from wanting.^[49]

 

This eight-spoked path of the awakened ones

is the path leading to the release from wanting:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is wanting,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise understanding?’

 

9. Perceptual Experience

There could be friends.

A follower of the awakened ones understands:

 

What is perceptual experience,

the cause for perceptual experience,

the release from perceptual experience,

and the way leading to the release from perceptual experience. ^[50]

 

To this extent one has wise perspective.

 

Definition

And what is perceptual experience

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of perceptual experience

 

Perceptual experience born of visual contact,

perceptual experience born of auditory contact,

perceptual experience born of olfactory contact,

perceptual experience born of gustatory contact,

perceptual experience born of tactile contact,^[51]

perceptual experience born of cognitive contact.^[52]

 

The arising of sensory contact

is the arising of perceptual experience,

The release from sensory contact

is the release from perceptual experience.^[53]

 

This eight-spoked path of the awakened ones

is the path leading to the release from perceptual experience:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is perceptual experience,

its cause,

the release from it,

and the path leading to it release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

10. Contact

There could be friends.

A follower of the awakened ones understands:

 

What is sensory contact,

the cause for sensory contact,

the release from sensory contact,

and the way leading to the release from sensory contact.^[54]

 

To this extent one has wise perspective.

 

Definition

What is sensory contact

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of sensory contacts:

 

Visual contact,

auditory contact,

olfactory contact,

gustatory contact,

tactile contact,

cognitive contact.^[55]

 

The arising of the six sense fields

is the arising of sensory contact,

The release from the six sense fields

is the release from sensory contact.^[56]

 

This eight-spoked path of the awakened ones

is the path leading to the release from sensory contact:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is sensory contact,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

a wise meditator has wise perspective?’

 

 

11. Six Sense Fields

There could be friends.

A follower of the awakened ones understands:

 

What are the six sense fields,

the cause for the six sense fields,

the release from the six sense fields,

and the way leading to the release from the six sense fields.^[57]

 

To this extent one has wise perspective.

 

Definition

And what are the six senses

their cause,

the release from them,

and the way leading to their release?

 

There are these six sensory fields:^[58]

 

The field of vision,

the field of audition,

the field of olfaction,

the field of gustation,

the field of somatosensation,

and the field of cognition^[59]

 

The arising of mind and body

is the arising of the six sense fields;

The release from mind and body

is the release from the six sense fields.^[60]

 

This eight-spoked path of the awakened ones

is the path leading to the release from the six senses:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are the six sense fields,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

a wise meditator has wise perspective?’

 

12. Mind & Matter

There could be friends.

A follower of the awakened ones understands:

 

What is mind and body,

the cause for mind and body,

the release from mind and body,

and the way leading to the release from mind and body.^[61]

 

To this extent one has wise perspective.

 

And what are mind and body

their cause,

the release from them,

and the way leading to their release?

 

Definition

Perceptual experience,

conception,^[62]

intention,

sensory contact,

reflection;^[63]

 

This is called mind.

 

The four great elements,

and whatever form arises from them;^[64]

 

This is called body.

 

Therefore, this same mind and this same body

These are called mind and body.^[65]

 

The arising of consciousness

is the arising of mind and body,

the release from consciousness

is the release from mind and body.^[66]

 

This eight-spoked path of the awakened ones

is the path leading to the release from mind and body:

 

Wise understanding

wise intention

wise speech

wise action

wise lifestyle

wise practice

wise awareness

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is mind and body,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise understanding?’

 

13. Consciousness

There could be friends.

A follower of the awakened ones understands:

 

What is consciousness,

the cause of consciousness,

the release from consciousness,

and the way leading to the release from consciousness.^[67]

 

To this extent one has wise perspective.

 

Definition

And what is consciousness

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of consciousnesses:

 

Visual consciousness,

auditory consciousness,

olfactory consciousness,

gustatory consciousness,

somatosensory consciousness,

cognitive consciousness.^[68]

 

The arising of conditioned activities

is the arising of consciousness,

The release from conditioned activities

is the release from consciousness.^[69]

 

This eight-spoked path of the awakened ones

is the path leading to the release from consciousness:

 

Wise understanding

wise intention

wise speech

wise action

wise lifestyle

wise practice

wise awareness

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is consciousness,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

14. Conditioned Activities

There could be friends.

A follower of the awakened ones understands:

 

What are conditioned activities,

the cause of conditioned activities,

the release from conditioned activities,

and the way leading to the release from conditioned activities.^[70]

 

To this extent one has wise perspective.

 

Definition

And what are conditioned activities

their cause,

the release from them,

and the way leading to their release?

 

There are three kinds of conditioned activities:

 

Conditioned activities of the body,

conditioned activities of language,

conditioned activities of the mind.^[71]

 

The arising of lacking discernment

is the arising of conditioned activities,

The release form lack of discernment

is the release from conditioned activities.^[72]

 

This eight-spoked path of the awakened ones

is the path leading to the release from conditioned activities:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are conditioned activities,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

15. Lack of Discernment

There could be friends.

A follower of the awakened ones understands:

 

What is lack of discernment,

the cause for lack of discernment,

the release from lack of discernment,

and the way leading to the release from lack of discernment.^[73]

 

To this extent one has wise perspective.

 

Definition

 

And what is lack of discernment

its cause,

the release from it,

and the way leading to its release?

 

Not knowing:

What is trouble,

the cause of trouble,

the release from trouble,

and the path leading to the release from trouble;

 

This is called lack of discernment.

 

The arising of mental inclinations

is the arising of lacking discernment,

The release from mental inclinations

is the release from lacking discernment.^[74]

 

This eight-spoked path of the awakened ones:

is the path leading to the release from lack of discernment:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is lack of discernment,

its cause

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

16. Mental Inclinations

There could be friends.

A follower of the awakened ones understands:

 

What are mental inclinations,

the cause for mental inclinations,

the release from mental inclinations,

and the way leading to the release from mental inclinations.^[75]

 

To this extent one has wise perspective.

 

Definition

And what are mental inclinations

their cause

the release from them,

and the way leading to their release?

 

There are three kinds of mental inclinations:

 

The inclination for sensory experience,

the inclination for being something,

the inclination for lacking discernment.^[76]

 

The arising of lacking discernment

is the arising of mental inclinations,

The release from lack of discernment

is the release from mental inclinations.^[77]

 

This eight-spoked path of the awakened ones

is the path leading to the release from mental inclinations:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are mental inclinations,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

 

Thus spoke the venerable Sāriputta.

Glad at heart, the wanderers rejoiced

in the Venerable Sāriputta’s words.

[1] “āvuso bhikkhave”ti.

[2] ‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?

[3] “Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.

[4] “Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

[5] “Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—

[6] I will be shortenening these tedious repetitions here. This paragraph comes back three times per each them of the 14 topics in this teaching of dependent origination. I believe there is no need for such repetition for our purpose here. “To this extent one has wise perspective, a perspective that is straight, with unwavering confidence in this Dhamma, And has come upon the true Dhamma.

[7] Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Here, the word used is literally “root” (Mūlaṃ) whereas the rest of the teaching will speak of the “cause or source” (samudāya).

[8] Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ,

[9] abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ— idaṃ vuccatāvuso akusalaṃ.

[10] I am skipping those tedious repetiotions.

[11] Katamañcāvuso, akusalamūlaṃ?

[12] Anabhijjhā: fem. absence of greed; not coveting; lit. not over thinking: Very interesting, not overthinking.

[13] abyāpādo masc. goodwill; kindness; friendliness; benevolence; lit. not going wrong [na + vi + ā + √pad + *a] See here, translations point not only to a bare and literal translation as non-anger, but more as the opposite quality of anger.

[14] anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ

[15] Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ— idaṃ vuccatāvuso, kusalamūlaṃ.

[16] paṭighānusayaṃ paṭivinodetvā. paṭivinodetvā: abs. having driven out; having dispelled; having removed; having got rid (of)

[17] ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā. Samūhanitvā: abs. having uprooted; having eradicated; having exterminated; having utterly destroyed; lit. having killed up together 

[18] so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—

[19] ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti: I will only give this whole repetitive paragraph at the end of the definition on each topic as I believe this is the most semantically relevant place for it.

[20] This is the third place where we find the repetitious paragraph on “how a wise meditator has wise perspective. I shorten it here as it is also coming in the first lines of each topic and in the middle.

[21] What is responsible for nutriment (to arise or manifest)

[22] “Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti—

[23] Nirodha: End, discontinuation, release, cessation

[24] Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā,  sambhavesīnaṃ vā anuggahāya. Sambhavesī adj. who is seeking birth [sambhava + esī]

[25] Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

[26] Taṇhāsamudayā āhārasamudayo, (MNa) taṇhāsamudayā āhārasamudayo’ti purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo nibbatto hotī’ti attho.

[27] Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho: (MNa) taṇhānirodhā’ti taṇhāya khayanirodhena.

[28] Ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ—

[29] Dukkha: Unpleasant, trouble

[30] Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā— idaṃ vuccatāvuso, dukkhaṃ.

[31] Katamo cāvuso, dukkhasamudayo?

[32] Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ

[33] kāmataṇhā bhavataṇhā vibhavataṇhā

[34] Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo

[35] jarāmaraṇaṃ

[36] Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko— ayaṃ vuccatāvuso, jarā.

[37] Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— idaṃ vuccatāvuso, maraṇaṃ.

[38] Iti ayañca jarā idañca maraṇaṃ— idaṃ vuccatāvuso, jarāmaraṇaṃ.

[39] Jāti

[40] Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho— ayaṃ vuccatāvuso, jāti.

[41] Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho,

[42] Tayome bhavā— kāmabhavo, rūpabhavo, arūpabhavo.

[43] Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho,

[44] Upādāna

[45] Cattārimāni, āvuso, upādānāni— kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

[46] Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho,

[47] taṇhā

[48] Chayime, āvuso, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

[49] Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho,

[50] Vedanā: Perceptual experience, sensory experience, sensation, feeling, feeling tone…

[51] Kāyasamphassajā: Somatosensory

[52] Chayime, āvuso, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Mental contact, cognitive contact, noetic contact, psychological contact

[53] Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho,

[54] Phassa

[55] Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

[56] Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho,

[57] saḷāyatana

[58] Āyatana: Plane, field, realm, modality, base nt. sense base; internal sense organ; lit. stretching out [ā + √yat + ana] nt. external sense field; sense range; lit. stretching out [ā + √yat + ana] nt. realm; sphere; dimension; range; lit. stretching out [ā + √yat + ana] nt. support; basis; grounds; lit. stretching out [ā + √yat + ana] nt. meditation object; meditation subject; lit. stretching out [ā + √yat + ana] nt. opportunity [ā + √yat]

[59] Chayimāni, āvuso, āyatanāni— cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Manāyatanaṃ: Noesis, cognition,

[60] Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho,

[61] nāmarūpa: Mind and matter, mentality-materiality, mind and body

[62] Saññā: Conceptualization: from con + capere; with or added to + what is grasped or captured which points to a more active principle. Quite similar to the Pāli saṃ + ñā; together, with + knowledge, knowing, from the same root as noesis, gnosis. Different from perception, per-capere; per or as + it is captured or taken-in which is purely passive. I am leaning towards other translation possibilities like: reasoning, conception, adj. (+loc) perceiving; having perception; regarding (as) [saṃ + √ñā + ā + a], fem. perception; conception; recognition; third of the five aggregates [saṃ + √ñā + ā] fem. name; label; concept; idea; notion; impression; representation; symbol [saṃ + √ñā + ā] fem. sign; signal; gesture [saṃ + √ñā + ā] fem. consciousness; awareness [saṃ + √ñā + ā] fem. (gram) grammatical term; technical term; definition; lit. name [saṃ + √ñā + ā] 

[63] Vedanā, saññā, cetanā, phasso, manasikāro— Manasikāra: Usually translated as attention. Perhaps awareness? As in the famous Yoniso manasikara: wise attention or wise awareness, careful attention, attention to the essential, wise reflection. Manasikaro masc. attention; bringing-to-mind; observation; noticing; focussing; lit. making in mind [manasi + kāra] Mental activity? From verb Manasikaroti: pr. (+acc) pays attention; brings to mind [manasi + karoti] reflection.

[64] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ—

[65] Iti idañca nāmaṃ idañca rūpaṃ— idaṃ vuccatāvuso, nāmarūpaṃ.

[66] Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho,

[67] viññāṇañca

[68] Chayime, āvuso, viññāṇakāyā— cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.

[69] Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho,

[70] saṅkhāra

[71] Tayome, āvuso, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

[72] Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho,

[73] avijjā

[74] Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho,

[75] Āsavā

[76] Tayome, āvuso, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.

[77] Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho,

9. Wise Perspective #

Sammādiṭṭhi Sutta

 

 

 

 

 

 

Wise Perspective

 

Thus have I heard,

Once, the Awakened One was living In Sāvatthi,

In Jeta’s grove, at Anāthapindika’s monastery.

 

At that time, the Venerable Sāriputta addressed the wanderers, saying:

“Friends, wanderers!”^[1]

 

“Friend!” They answered.

The venerable Sāriputta said:

 

‘Wise perspective, wise perspective.’

 

In what way is a wise meditator

endowed with wise perspective,

with a perspective that is straight,

with unwavering confidence in the Dhamma

who has entered upon the good Dhamma.^[2]

 

“We would come from far away

to learn the answer to this statement

in the presence of the venerable Sāriputta.”^[3]

 

It would be good if the venerable Sāriputta could explain the meaning, the wanderers will listen and remember it.”

 

“Then, listen and apply your mind to what I will say.”^[4]

 

“Yes, friend.” The wanderers replied.

 

 

1. Wholesome and Unwholesome

The Venerable Sāriputta said:

 

“Whenever a follower of the awakened ones understands:

 

What is unwholesome,

The root of the unwholesome,

What is wholesome,

and the root of what is wholesome;^[5]

 

To this extent one has wise perspective.^[6]

 

Definition

What is unwholesome,

What is the root of the unwholesome;

What is wholesome,

And what is the root of the wholesome?^[7]

 

Unwholesome

Hurting living beings is unwholesome,

taking things that are not given,

sexual misconduct,

false speech,

hurtful speech,

coarse language,

talking nonsense,^[8]

 

Sensory longing is unwholesome,

Anger is unwholesome,

Unwise perspective is unwholesome; ^[9]

 

[…]^[10]

 

What is the root of the unwholesome?^[11]

 

Greed,

Aversion,

and lack of discernment

are the roots of the unwholesome.

 

Wholesome

What is wholesome?

 

Refraining from hurting living beings,

Refraining from taking things that are not given,

Refraining from sexual misconduct

Refraining from false speech

Refraining from hurtful speech

Refraining from coarse language

Refraining from senseless talk

 

Freedom from longing,^[12]

Goodwill,^[13]

and wise perspective.^[14]

 

What is the root of the wholesome?

 

Contentment,

Kindness,

and discernment

are the roots of the wholesome.^[15]

 

Therefore, a follower of the awakened ones understands:

 

What is unwholesome,

What is the root of the unwholesome,

What is wholesome,

and what is the root of the wholesome.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,^[16]

uproot the tendency to believe in a “Self,”^[17]

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end,.^[18]

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma. ^[19]

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’^[20]

 

2. Nutriment

There could be friends.

A follower of the awakened ones understands:

 

What is nutriment,

the cause for nutriment,^[21]

the release from nutriment,

and the way leading to the release from nutriment.^[22]

 

To this extent one has wise perspective.

Definition

And what is nutriment

its cause,

the release from it,^[23]

and the way leading to its release?

 

There are four nutriments

upon which all living beings live,

which are the support for rebirth

and continued existence.^[24]

 

Which four?

 

Physical food, whether fine or coarse, is first,

Sensory contact is second,

Mental conceptions are third,

Consciousness is fourth.^[25]

 

The arising of discontent

is the arising of nutriment,^[26]

The release from discontent

is the release from nutriment.^[27]

 

This eight-spoked path of the awakened ones

is the path that leads to the release from nutriment:^[28]

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is nutriment,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and bring trouble to an end, here and now.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

3. Trouble

There could be friends.

A follower of the awakened ones understands:

 

What is trouble

the cause of trouble,

the end of trouble,

and the path leading to the release from trouble.^[29]

 

To this extent one has wise perspective.

 

Definition

And what is trouble,

its cause,

the release from it,

and the way leading to its release?

 

Birth is troublesome

Growing old is troublesome,

Death is troublesome,

Sadness, grief, pain,

depression and anxiety also are troublesome

coming upon what one doesn’t like is troublesome

being separated from what one likes is troublesome,

not getting what one wants is troublesome,

in brief, the five constituents of the ego are troublesome,

 

This is called trouble.^[30]

 

What is the cause of trouble?^[31]

 

Whatever form of wanting

which leads to taking rebirth

finding delight in craving

always wanting this thing or that thing,

more precisely:^[32]

 

Longing for sensory experiences,

longing for being,

longing [for certain things] not to be;^[33]

 

This is called the cause of trouble.

 

 

What is the release from trouble?

 

It is the complete calming

and ending of that same wanting,

giving it up,

breaking free,

liberation

and unlatching;^[34]

 

This is called the release from trouble.

 

This eight-spoked path of the awakened ones

is the path leading to the release from trouble:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is trouble,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

4. Getting Old & Dying

There could be friends.

A follower of the awakened ones understands:

 

What is getting old and dying

the cause for getting old and dying,

the release from getting old and dying,

and the way leading to the release from getting old and dying.^[35]

 

To this extent one has wise perspective.

 

Definition

And what is getting old and dying

its cause,

the release from it,

and the way leading to its release.

 

Getting Old

The getting old,

wearing away,

deterioration,

becoming grey

and wrinkling of the skin

the fading away of life

the deterioration of the sense faculties

of whatever beings,

wherever they are,

in whichever group of beings,

 

This is called getting old.^[36]

 

Death

The dying,

passing away,

being broken,

being put under,

deceasing,

death,

being conquered by time,

the breaking of the constituents,

the discarding the body,

the complete discontinuation of the life faculty.

of whatever beings,

wherever they are,

in whichever group of beings;

 

This is called dying.^[37]

 

Whenever there is birth, there is also death,

that is why it is called getting old and dying.^[38]

 

The arising of birth

is the arising of getting old and dying,

The release from birth

is the release from getting old and dying.

 

This eight-spoked path of the awakened ones

is the path leading to the release from getting old and dying:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is getting old and dying,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

how a wise meditator has wise perspective?’

 

5. Birth

There could be friends.

A follower of the awakened ones understands:

 

What is birth

the cause for birth,

the release from it,

and the way leading to its release.^[39]

 

To this extent one has wise perspective.

 

Definition

And what is birth

its cause,

the release from it,

and the way leading to its release.

 

The birth,

manifestation,

coming into being,

conception,

the manifestation of the constituents

the personal acquisition of the sense faculties,^[40]

of whatever beings,

wherever they are,

in whichever group of beings;

 

This is called birth.

 

The arising of the continuum of beingness

is the arising of birth,

The release from the continuum of beingness

is the release from birth.^[41]

 

This eight-spoked path of the awakened ones

Is the path leading to the release from birth:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is birth,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

6. Beingness

There could be friends.

A follower of the awakened ones understands:

 

What is beingness (identity),

the cause for beingness,

the release from beingness,

and the way leading to the release from beingness.

 

To this extent one has wise perspective.

 

Definition

And what is beingness

its source,

the release from it,

and the way leading to its release.

 

There are three kinds of beingness:

 

Sensory beingness

fine form beingness

and formless beingness.^[42]

 

The arising of attachment

is the arising of beingness,

the release from attachment

is the release from beingness.^[43]

 

This eight-spoked path of the awakened ones

is the path leading to the release from beingness:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is birth,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

7. Attachment

There could be friends.

A follower of the awakened ones understands:

 

What is attachment

the cause for attachment,

the release from attachment,

and the way leading to the release from attachment. ^[44]

 

To this extent one has wise perspective.

 

Definition

And what is attachment

its cause,

the release from it,

and the way leading to its release.

 

There are four kinds of attachments:

 

Attachment to sensory stimulation,

attachment to philosophies,

attachments to blind rites and rituals,

attachment to the theory of identity.^[45]

 

The arising of wanting

is the arising of attachment,

the release from wanting

is the release from attachment.^[46]

 

This eight-spoked path of the awakened ones

is the path leading to the release from attachment:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is attachment,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

8. Wanting

There could be friends.

A follower of the awakened ones understands:

 

What is wanting

the cause for wanting,

the release from wanting,

and the way leading to the release from wanting.^[47]

 

To this extent one has wise perspective.

Definition

And what is wanting

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of sensory wanting:

 

Wanting for forms,

wanting for sounds,

wanting for smells,

wanting for tastes,

wanting for tangibles,

wanting for mental activities. (thoughts)^[48]

 

The arising of sensory experience

is the arising of wanting,

the release from sensory experience

is the release from wanting.^[49]

 

This eight-spoked path of the awakened ones

is the path leading to the release from wanting:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is wanting,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise understanding?’

 

9. Perceptual Experience

There could be friends.

A follower of the awakened ones understands:

 

What is perceptual experience,

the cause for perceptual experience,

the release from perceptual experience,

and the way leading to the release from perceptual experience. ^[50]

 

To this extent one has wise perspective.

 

Definition

And what is perceptual experience

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of perceptual experience

 

Perceptual experience born of visual contact,

perceptual experience born of auditory contact,

perceptual experience born of olfactory contact,

perceptual experience born of gustatory contact,

perceptual experience born of tactile contact,^[51]

perceptual experience born of cognitive contact.^[52]

 

The arising of sensory contact

is the arising of perceptual experience,

The release from sensory contact

is the release from perceptual experience.^[53]

 

This eight-spoked path of the awakened ones

is the path leading to the release from perceptual experience:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is perceptual experience,

its cause,

the release from it,

and the path leading to it release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

10. Contact

There could be friends.

A follower of the awakened ones understands:

 

What is sensory contact,

the cause for sensory contact,

the release from sensory contact,

and the way leading to the release from sensory contact.^[54]

 

To this extent one has wise perspective.

 

Definition

What is sensory contact

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of sensory contacts:

 

Visual contact,

auditory contact,

olfactory contact,

gustatory contact,

tactile contact,

cognitive contact.^[55]

 

The arising of the six sense fields

is the arising of sensory contact,

The release from the six sense fields

is the release from sensory contact.^[56]

 

This eight-spoked path of the awakened ones

is the path leading to the release from sensory contact:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is sensory contact,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

a wise meditator has wise perspective?’

 

 

11. Six Sense Fields

There could be friends.

A follower of the awakened ones understands:

 

What are the six sense fields,

the cause for the six sense fields,

the release from the six sense fields,

and the way leading to the release from the six sense fields.^[57]

 

To this extent one has wise perspective.

 

Definition

And what are the six senses

their cause,

the release from them,

and the way leading to their release?

 

There are these six sensory fields:^[58]

 

The field of vision,

the field of audition,

the field of olfaction,

the field of gustation,

the field of somatosensation,

and the field of cognition^[59]

 

The arising of mind and body

is the arising of the six sense fields;

The release from mind and body

is the release from the six sense fields.^[60]

 

This eight-spoked path of the awakened ones

is the path leading to the release from the six senses:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are the six sense fields,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain how

a wise meditator has wise perspective?’

 

12. Mind & Matter

There could be friends.

A follower of the awakened ones understands:

 

What is mind and body,

the cause for mind and body,

the release from mind and body,

and the way leading to the release from mind and body.^[61]

 

To this extent one has wise perspective.

 

And what are mind and body

their cause,

the release from them,

and the way leading to their release?

 

Definition

Perceptual experience,

conception,^[62]

intention,

sensory contact,

reflection;^[63]

 

This is called mind.

 

The four great elements,

and whatever form arises from them;^[64]

 

This is called body.

 

Therefore, this same mind and this same body

These are called mind and body.^[65]

 

The arising of consciousness

is the arising of mind and body,

the release from consciousness

is the release from mind and body.^[66]

 

This eight-spoked path of the awakened ones

is the path leading to the release from mind and body:

 

Wise understanding

wise intention

wise speech

wise action

wise lifestyle

wise practice

wise awareness

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is mind and body,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise understanding?’

 

13. Consciousness

There could be friends.

A follower of the awakened ones understands:

 

What is consciousness,

the cause of consciousness,

the release from consciousness,

and the way leading to the release from consciousness.^[67]

 

To this extent one has wise perspective.

 

Definition

And what is consciousness

its cause,

the release from it,

and the way leading to its release?

 

There are six kinds of consciousnesses:

 

Visual consciousness,

auditory consciousness,

olfactory consciousness,

gustatory consciousness,

somatosensory consciousness,

cognitive consciousness.^[68]

 

The arising of conditioned activities

is the arising of consciousness,

The release from conditioned activities

is the release from consciousness.^[69]

 

This eight-spoked path of the awakened ones

is the path leading to the release from consciousness:

 

Wise understanding

wise intention

wise speech

wise action

wise lifestyle

wise practice

wise awareness

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is consciousness,

its cause,

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

14. Conditioned Activities

There could be friends.

A follower of the awakened ones understands:

 

What are conditioned activities,

the cause of conditioned activities,

the release from conditioned activities,

and the way leading to the release from conditioned activities.^[70]

 

To this extent one has wise perspective.

 

Definition

And what are conditioned activities

their cause,

the release from them,

and the way leading to their release?

 

There are three kinds of conditioned activities:

 

Conditioned activities of the body,

conditioned activities of language,

conditioned activities of the mind.^[71]

 

The arising of lacking discernment

is the arising of conditioned activities,

The release form lack of discernment

is the release from conditioned activities.^[72]

 

This eight-spoked path of the awakened ones

is the path leading to the release from conditioned activities:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are conditioned activities,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

15. Lack of Discernment

There could be friends.

A follower of the awakened ones understands:

 

What is lack of discernment,

the cause for lack of discernment,

the release from lack of discernment,

and the way leading to the release from lack of discernment.^[73]

 

To this extent one has wise perspective.

 

Definition

 

And what is lack of discernment

its cause,

the release from it,

and the way leading to its release?

 

Not knowing:

What is trouble,

the cause of trouble,

the release from trouble,

and the path leading to the release from trouble;

 

This is called lack of discernment.

 

The arising of mental inclinations

is the arising of lacking discernment,

The release from mental inclinations

is the release from lacking discernment.^[74]

 

This eight-spoked path of the awakened ones:

is the path leading to the release from lack of discernment:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What is lack of discernment,

its cause

the release from it,

and the path leading to its release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

Sādhu, friend!” The wanderers replied

delighting and rejoicing in the Venerable Sāriputta’s words

 

Then, they asked another question to him, saying:

 

‘Could there be another way to explain

how a wise meditator has wise perspective?’

 

16. Mental Inclinations

There could be friends.

A follower of the awakened ones understands:

 

What are mental inclinations,

the cause for mental inclinations,

the release from mental inclinations,

and the way leading to the release from mental inclinations.^[75]

 

To this extent one has wise perspective.

 

Definition

And what are mental inclinations

their cause

the release from them,

and the way leading to their release?

 

There are three kinds of mental inclinations:

 

The inclination for sensory experience,

the inclination for being something,

the inclination for lacking discernment.^[76]

 

The arising of lacking discernment

is the arising of mental inclinations,

The release from lack of discernment

is the release from mental inclinations.^[77]

 

This eight-spoked path of the awakened ones

is the path leading to the release from mental inclinations:

 

Wise understanding,

wise intention,

wise speech,

wise action,

wise lifestyle,

wise practice,

wise awareness,

wise meditation.

 

Therefore, a follower of the awakened ones understands:

 

What are mental inclinations,

their cause,

the release from them,

and the path leading to their release.

 

They give up all tendencies towards dissatisfaction,

get rid of the tendency to get offended,

uproot the tendency to believe in a “Self,”

let go of ignorance and cultivate discernment

and, here and now, bring trouble to an end.

 

To this extent one has wise perspective,

a perspective that is straight,

with unwavering confidence in this Dhamma,

and one has come upon the true Dhamma.

 

 

Thus spoke the venerable Sāriputta.

Glad at heart, the wanderers rejoiced

in the Venerable Sāriputta’s words.

[1] “āvuso bhikkhave”ti.

[2] ‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamman”ti?

[3] “Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ.

[4] “Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.

[5] “Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti—

[6] I will be shortenening these tedious repetitions here. This paragraph comes back three times per each them of the 14 topics in this teaching of dependent origination. I believe there is no need for such repetition for our purpose here. “To this extent one has wise perspective, a perspective that is straight, with unwavering confidence in this Dhamma, And has come upon the true Dhamma.

[7] Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Here, the word used is literally “root” (Mūlaṃ) whereas the rest of the teaching will speak of the “cause or source” (samudāya).

[8] Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ,

[9] abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ— idaṃ vuccatāvuso akusalaṃ.

[10] I am skipping those tedious repetiotions.

[11] Katamañcāvuso, akusalamūlaṃ?

[12] Anabhijjhā: fem. absence of greed; not coveting; lit. not over thinking: Very interesting, not overthinking.

[13] abyāpādo masc. goodwill; kindness; friendliness; benevolence; lit. not going wrong [na + vi + ā + √pad + *a] See here, translations point not only to a bare and literal translation as non-anger, but more as the opposite quality of anger.

[14] anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ

[15] Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ— idaṃ vuccatāvuso, kusalamūlaṃ.

[16] paṭighānusayaṃ paṭivinodetvā. paṭivinodetvā: abs. having driven out; having dispelled; having removed; having got rid (of)

[17] ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā. Samūhanitvā: abs. having uprooted; having eradicated; having exterminated; having utterly destroyed; lit. having killed up together 

[18] so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti—

[19] ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti: I will only give this whole repetitive paragraph at the end of the definition on each topic as I believe this is the most semantically relevant place for it.

[20] This is the third place where we find the repetitious paragraph on “how a wise meditator has wise perspective. I shorten it here as it is also coming in the first lines of each topic and in the middle.

[21] What is responsible for nutriment (to arise or manifest)

[22] “Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti—

[23] Nirodha: End, discontinuation, release, cessation

[24] Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā,  sambhavesīnaṃ vā anuggahāya. Sambhavesī adj. who is seeking birth [sambhava + esī]

[25] Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.

[26] Taṇhāsamudayā āhārasamudayo, (MNa) taṇhāsamudayā āhārasamudayo’ti purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo nibbatto hotī’ti attho.

[27] Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho: (MNa) taṇhānirodhā’ti taṇhāya khayanirodhena.

[28] Ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ—

[29] Dukkha: Unpleasant, trouble

[30] Jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogopi dukkho, piyehi vippayogopi dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā— idaṃ vuccatāvuso, dukkhaṃ.

[31] Katamo cāvuso, dukkhasamudayo?

[32] Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ

[33] kāmataṇhā bhavataṇhā vibhavataṇhā

[34] Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo

[35] jarāmaraṇaṃ

[36] Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko— ayaṃ vuccatāvuso, jarā.

[37] Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo— idaṃ vuccatāvuso, maraṇaṃ.

[38] Iti ayañca jarā idañca maraṇaṃ— idaṃ vuccatāvuso, jarāmaraṇaṃ.

[39] Jāti

[40] Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho— ayaṃ vuccatāvuso, jāti.

[41] Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho,

[42] Tayome bhavā— kāmabhavo, rūpabhavo, arūpabhavo.

[43] Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho,

[44] Upādāna

[45] Cattārimāni, āvuso, upādānāni— kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.

[46] Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho,

[47] taṇhā

[48] Chayime, āvuso, taṇhākāyā— rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā.

[49] Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho,

[50] Vedanā: Perceptual experience, sensory experience, sensation, feeling, feeling tone…

[51] Kāyasamphassajā: Somatosensory

[52] Chayime, āvuso, vedanākāyā— cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Mental contact, cognitive contact, noetic contact, psychological contact

[53] Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho,

[54] Phassa

[55] Chayime, āvuso, phassakāyā— cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso.

[56] Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho,

[57] saḷāyatana

[58] Āyatana: Plane, field, realm, modality, base nt. sense base; internal sense organ; lit. stretching out [ā + √yat + ana] nt. external sense field; sense range; lit. stretching out [ā + √yat + ana] nt. realm; sphere; dimension; range; lit. stretching out [ā + √yat + ana] nt. support; basis; grounds; lit. stretching out [ā + √yat + ana] nt. meditation object; meditation subject; lit. stretching out [ā + √yat + ana] nt. opportunity [ā + √yat]

[59] Chayimāni, āvuso, āyatanāni— cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Manāyatanaṃ: Noesis, cognition,

[60] Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho,

[61] nāmarūpa: Mind and matter, mentality-materiality, mind and body

[62] Saññā: Conceptualization: from con + capere; with or added to + what is grasped or captured which points to a more active principle. Quite similar to the Pāli saṃ + ñā; together, with + knowledge, knowing, from the same root as noesis, gnosis. Different from perception, per-capere; per or as + it is captured or taken-in which is purely passive. I am leaning towards other translation possibilities like: reasoning, conception, adj. (+loc) perceiving; having perception; regarding (as) [saṃ + √ñā + ā + a], fem. perception; conception; recognition; third of the five aggregates [saṃ + √ñā + ā] fem. name; label; concept; idea; notion; impression; representation; symbol [saṃ + √ñā + ā] fem. sign; signal; gesture [saṃ + √ñā + ā] fem. consciousness; awareness [saṃ + √ñā + ā] fem. (gram) grammatical term; technical term; definition; lit. name [saṃ + √ñā + ā] 

[63] Vedanā, saññā, cetanā, phasso, manasikāro— Manasikāra: Usually translated as attention. Perhaps awareness? As in the famous Yoniso manasikara: wise attention or wise awareness, careful attention, attention to the essential, wise reflection. Manasikaro masc. attention; bringing-to-mind; observation; noticing; focussing; lit. making in mind [manasi + kāra] Mental activity? From verb Manasikaroti: pr. (+acc) pays attention; brings to mind [manasi + karoti] reflection.

[64] cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ—

[65] Iti idañca nāmaṃ idañca rūpaṃ— idaṃ vuccatāvuso, nāmarūpaṃ.

[66] Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho,

[67] viññāṇañca

[68] Chayime, āvuso, viññāṇakāyā— cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ.

[69] Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho,

[70] saṅkhāra

[71] Tayome, āvuso, saṅkhārā— kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro.

[72] Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho,

[73] avijjā

[74] Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho,

[75] Āsavā

[76] Tayome, āvuso, āsavā— kāmāsavo, bhavāsavo, avijjāsavo.

[77] Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho,