Tipiṭaka / Tipiṭaka (English)

Samma ditthi sutta

Right Ideas

Thus have I heard. Once when the Lord was staying at Savatthi in Jeta's grove in Anathapindika's pleasaunce, the reverend Sariputta addressed the Almsmen as follows: —

The man of right ideas is hailed as such. Now, in what respects does the disciple of the Noble become right in his ideas? In what respects are his ideas impeccable? In what respects has he gained absolute clarity in the doctrine and mastered its truth?

We would have journeyed from afar, reverend sir, to learn the meaning of this utterance from the reverend Sariputta's lips. Pray, vouchsafe to set forth its meaning for us to treasure up in our memories.

Then listen, reverend sirs, and pay attention; and I will speak.

Yes, reverend sir, said they in response, and Sariputta spoke as follows: —

When the disciple of the Noble comprehends that which is wrong and the root from which it springs, when he comprehends that which is right and the root from which it springs, [47] thereby he becomes right in his ideas, his ideas are impeccable, he has gained absolute clarity in the Doctrine and mastered its truth.

Now what is the wrong and the right? and what are their respective roots?

Killing is wrong, theft is wrong, sensuality is wrong, lying is wrong, calumny is wrong, reviling is wrong, chattering is wrong, covetise is wrong, harmfulness is wrong, and wrong ideas are wrong. — All this is called that which is wrong; and its roots are — greed, hate and delusion.

And what is that which is right? — To keep from killing, theft, sensuality, lying, calumny, reviling, and chattering; to be void of covetise and harmfulness, and to hold right views. — This is what is called right; and its roots are freedom from greed, freedom from hate, and freedom from delusion.

When the disciple of the Noble has this understanding of what is wrong and of what is right, and of their respective roots, then — by putting from him every tendency to passion, by dispelling every tendency to repugnance, by venting every tendency to the idea and conceit 'I am,' by shedding ignorance, and by developing knowledge — he makes an end of Ill here and now. — That is how he is right in his ideas, that is how his ideas are impeccable, that is how he gains absolute clarity in the Doctrine and masters its truth.

After expressing their satisfaction and gratitude to Sariputta, those Almsmen put to him the further question whether there was yet another way by which the disciple became right in his ideas.

Yes, answered Sariputta. — When he understands Sustenance, its origin, its cessation, and the course which leads to its cessation. [48] Now what are these? — There are four Sustenances which either maintain existing creatures or help those yet to be. First of these is material sustenance, coarse or delicate; contact is the second; intention is the third; and the fourth is consciousness. From the rise of craving comes the rise of Sustenance, and with the cessation of craving comes also the cessation of Sustenance, the course to which is the Noble Eightfold Path, — namely right outlook, right aims, right speech, right action, right mode of livelihood, right effort, right mindfulness and right concentration. When the disciple thus understands Sustenance, its origin, its cessation, and the course which leads to its cessation, then... its truth.

After expressing their satisfaction and gratitude to Sariputta, those Almsmen put to him the further question whether there was yet another way by which the disciple became right in his ideas.

Yes, answered Sariputta. — When he understands Ill, its origin, its cessation, and the course which leads to its cessation. Now what are these? — Ill is birth, decay, sickness, and death; sorrow, wailing, depression of body and mind; also not getting what one desires; together with, in brief, the fivefold attachments to existence. That is what Ill is. Now, first, what is the origin of Ill? — This denotes every craving that leads to rebirth, that has to do with delight and passion, delighting now in this object and now in that, — namely, cravings for pleasures of sense, for continuing existence, or [49] for annihilation. Next, what is the cessation of Ill? — This denotes the absolute and passionless cessation of the self-same cravings, their abandonment and renunciation, deliverance from them, and aversion for them. Lastly, what is the course that leads to the cessation of Ill? — It is precisely the Noble Eightfold Path, namely, right outlook, right aims... right concentration. When the disciple thus understands Ill, its origin, its cessation, and the course which leads to the cessation of Ill, then... its truth.

After expressing their satisfaction and gratitude to Sariputta, those Almsmen put to him the further question whether there was yet a further way by which the disciple became right in his ideas.

Yes, answered Sariputta. When the disciple understands decay and death, their origin, their cessation, and the course that leads to their cessation. Now what are these? Decay is when in any creature in its class decay and decadence set in with broken teeth, grey hair, and wrinkles, when the term of life is drawing to a close and the faculties are spent. Death is when any creature deceases from its class, goes hence, breaks up, departs, expires and dies, when the elements break up and the corpse is buried. From the arising of birth comes the arising of decay and death; from the cessation of birth comes the cessation of decay and death, the course whereto is just the Noble Eightfold Path, — namely, right ideas, right aims... right concentration. When the disciple thus understands decay and death their origin, their cessation, and the course that leads to their cessation, then, — by putting from him every tendency... its truth.

After expressing... further... right in his ideas.

[50] Yes, answered Sariputta. When the disciple understands birth, its origin, its cessation, and the course that leads to its cessation. Now what are these? — Birth is when any creature comes to be born¹ or produced, to issue or appear in this or that class, when the factors of existence make their appearance and senses are acquired. From the arising of existence comes the arising of birth; from the cessation of existence comes the cessation of birth; and the course which leads to the cessation of birth is precisely the Noble Eightfold Path, namely, right outlook... right concentration. When the disciple thus understands birth, its origin, its cessation, and the course which leads to its cessation, then... its truth.

After expressing... further... right in his ideas.

Yes, answered Sariputta. When the disciple understands existence, its origin, its cessation, and the course which leads to its cessation. Now what are these? — There are three planes of existence, — sensuous, corporeal, and incorporeal. It is from the arising of attachment² that their existence takes its rise, and from attachment's cessation comes the cessation of existence, the course whereto is just the Noble Eightfold Path, — namely, right ideas... right concentration. When the disciple thus understands existence, its origin, its cessation and the course which leads to its cessation, then... its truth.

Was there yet another way? — Yes, answered Sariputta; when the disciple understands attachment, its origin, its cessation, and the course which leads to its cessation. Now what are these? — There are four [51] attachments, — to sensuous pleasure, to speculative ideas, to 'good works' and to soul-theories. It is from the arising of craving that attachment takes its rise, and from the cessation of craving comes the cessation of attachment, the course whereto is just the Noble Eightfold Path. When the disciple thus understands attachment... its truth.

Was there yet another way? — Yes, answered Sariputta; when the disciple understands craving, its origin, its cessation, and the course which leads to its cessation. Now what are these? — There are six kinds of craving, — for forms, sounds, smells, tastes, touch, and mental objects. It is from the arising of feeling that craving takes its rise, and from feeling's cessation comes the cessation of craving, the course whereto is just the Noble Eightfold Path. When the disciple thus understands craving... and masters its truth.

Was there yet another way? — Yes, answered Sariputta; when the disciple understands feeling, its origin, its cessation, and the course which leads to its cessation. Now what are these? — There are six kinds of feelings, — ocular, auditory, olfactory, gustatory, tactile, and mental. It is from the arising of contact that feelings take their rise, and from contact's cessation that there comes the cessation of feeling, the course whereto is just the Noble Eightfold Path. [52] When the disciple thus understands feelings... its truth.

Was there yet another way? — Yes, answered Sariputta; when the disciple understands contact, its origin, its cessation, and the course which leads to its cessation. Now, what are these? — There are six kinds of contact, — ocular, auditory, olfactory, gustatory, tactile, and mental. It is from the arising of the six spheres of sense that contact arises and from their cessation that there comes the cessation of contact, the course whereto is just the Noble Eightfold Path. When the disciple thus understands contact... its truth.

Was there yet another way? — Yes, answered Sariputta; when the disciple understands the six spheres of sense, their origin, their cessation, and the course which leads to their cessation. Now, what are these? — There are six spheres, — vision, hearing, smell, taste, touch, and cognition. It is from the arising of name-and-shape that these six spheres arise and from the cessation of name-and-shape that there comes the cessation of the six spheres, the course whereto is just the Noble Eightfold Path. When the disciple thus understands the six spheres... its truth.

[53] Was there yet another way? — Yes, answered Sariputta; when the disciple understands name-and-shape, their origin, their cessation, and the course which leads to their cessation. Now, what are these? — Name denotes feeling, perception, volition, contact, and attention; shape denotes the four great elements and any material form derived therefrom; and name-and-shape is these two together. It is from the arising of consciousness that name-and-shape arise, and from the cessation of consciousness that there comes the cessation of name-and-shape, the course whereto is just the Noble Eightfold Path. When the disciple thus understands name-and-shape... its truth.

Was there yet another way? — Yes, answered Sariputta; when the disciple understands consciousness, its origin, its cessation, and the course which leads to its cessation. Now, what are these? — There are six kinds of consciousness, — ocular, auditory, olfactory, gustatory, tactile, and mental. It is from the arising of the plastic forces (sankhara)³ that consciousness arises, and from their cessation comes the cessation of consciousness, the course whereto is just the Noble Eightfold Path. When the disciple thus understands consciousness... its truth.

[54] Was there yet another way? — Yes, answered Sariputta; when the disciple understands the plastic forces, their origin, their cessation, and the course which leads to their cessation. Now, what are these? — There are three kinds of plastic forces, — namely, of the body, of speech, and of the heart. It is from the arising of ignorance that these forces arise, and from the cessation of ignorance that there comes the cessation of plastic forces, the course whereto is just the Noble Eightfold Path. When the disciple thus understands plastic forces... its truth.

Was there yet another way? Yes, answered Sariputta; when the disciple understands ignorance, its origin, its cessation, and the course which leads to its cessation. Now what are these? — Ignorance denotes lack of knowledge of Ill, of its origin, its cessation, and of the course which leads to its cessation. It is from the arising of the Cankers that ignorance arises, and from their cessation comes the cessation of ignorance, the course whereto is just the Noble Eightfold Path. When the disciple thus understands ignorance ...its truth.

Was there yet another [55] way? — Yes, answered Sariputta; when the disciple understands a Canker, its origin, its cessation, and the course leading to its cessation. Now what are these? — There are three Cankers, — the Canker of sensuous pleasure, the Canker of continuing existence, and the Canker of ignorance. It is from the arising of ignorance that Cankers arise, and from its cessation comes their cessation, the course whereto is just the Noble Eightfold Path. When the disciple of the Noble has this understanding of Cankers, of their origin, of their cessation, and of the course which leads to their cessation, then — by putting from him every tendency to passion, by dispelling every tendency to repugnance, by venting every tendency to the idea and conceit 'I am,' by shedding ignorance, and by developing knowledge — he makes an end of Ill here and now. That is how the disciple is right in his ideas, that is how his ideas are impeccable, that is how he gains absolute clarity in the Doctrine and masters its truth.

Thus spoke the reverend Sariputta. Glad at heart, those Almsmen rejoiced in what he had said.⁴

Footnotes

1. Bu. takes jati here as conception and the next term (sanjati) as parturition; he limits issue to emerging from egg and womb, and understands 'appear' as birth either from moisture (samseda - yoni) or without ostensible parents (opapatika-yoni). See Dialogues I, 201, II, 338.

2. Upadana.

3. On this 'elusive' term sankhara (variously rendered syntheses, conditions, confections and conditions precedent in the Dialogues; and elsewhere as activities and synergies), see Buddhist Psych. Ethics, 2nd edition, p. x. Bu. here observes as follows: — abhisankharana-lakkhano sankharo. At Digha III, 211, occurs the passage: sabbe satta ahara-tthitika, sabbe satta sankhara-tthitika, — on which Bu. observes: imasmim pi visajjane hettha vuttapaccayo va attano phalassa sankharanato sankharo ti vutto; iti hettha ahara-paccay o kathito, idha sankhara-paccayo ti ayam ettha hetthimato viseso; hettha nippariyay-aharo gahito, idha pariyay-aharo ti evarh gahito (i.e. the second clause in the Digha quotation is a particularized version of the preceding general expression that all creatures persist through food). I take sankhara therefore to be the subsequent elaboration or digestion of the Sustenance till it becomes an integral part of the organism; by metabolism, occasioned by plastic forces.

4. On this scholastic compilation, here attributed to Sariputta, see the 14th and 15th Suttas (attributed to Gotama himself) of the Digha Nikaya and the Introductions to the translations of those Suttas at the beginning of the second volume of the Dialogues. It will be noted that avijja figures both as a cause and as a result of the asavas; according to Bu. it is equivalent to moha (or illusion) supra, where it is defined as lack of knowledge.

*Majjhima Nikaya 9, translated by Lord CHALMERS

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