The (Pali for "Right View Discourse") is the 9th discourse in Majjhima Nikaya of Pāli Canon that provides an elaboration on the Buddhist notion of "right view" by the Buddha's chief disciple, Ven. Sariputta. The Chinese canon contains two corresponding translations, the Maha Kotthita Sutra (大拘絺羅經) and the Kotthita Sutra (拘絺羅經).
Right view is the first factor of the Buddhist Noble Eightfold Path, the path that leads to the cessation of suffering.See, for instance, the "Setting Rolling the Wheel of Truth" discourse (Dhammacakkappavattana Sutta, SN 56.11) (Ñanamoli, 1981). Right view is considered the "forerunner" of all other path factors.See, for instance, the "Great Forty Discourse" (Maha-cattarisaka Sutta, MN 117) (Thanissaro, 1997a); and, Bodhi's introductory comments in Ñanamoli & Bodhi (1991). Historically, this particular discourse has been used as a primer for monks in South and Southeast Asian monasteriesÑanamoli & Bodhi (1991); and, Bodhi (2005), p. 303. and is read aloud monthly in some Mahayana monasteries.
In the Pali Canon, the Sammaditthi Sutta is the ninth discourse in the Majjhima Nikaya ("Middle-length Collection," abbreviated as either "MN" or "M") and is designated by either "MN 9""MN 9" denotes that this discourse is the ninth discourse of the 152 discourses in the Majjhima Nikaya. As an example, Thanissaro (2005b) uses this designation. or "M.1.1.9""M.1.1.9" denotes that this is the ninth discourse in the first chapter (, lit. "beginning arrangement chapter") of the first volume (, lit. "beginning group of fifty [discourses]") in the Majjhima Nikaya. As an example, La Trobe University (n.d.) uses this designation. or "M i 46"."M i 46" denotes that, in the Pali Text Society edition of the Canon, this discourse starts on page 46 of the first volume of the Majjhima Nikaya. In the Chinese canon, the Maha Kotthita Sutra (大拘絺羅經) is found in the Taisho Tripitaka Vol. 1, No. 26, page 461, sutra 29 and the Kotthita Sutra (拘絺羅經) is found in the Taisho Tripitaka Vol. 2, No. 99, page 94, sutra 344.
Text In this discourse, Ven. Sariputta addresses a congregation of monks (bhikkhu) about how (in English and Pali):
At the monks' repeated urging, Ven. Sariputta then identifies the following sixteen cases (pariyāya) through which a noble disciple could achieve right view: the Unwholesome and the Wholesome Nutriments the Four Noble Truths (discussed as one case) the twelve causes (nidana) of Dependent Origination (discussed as twelve individual cases) the Taints
Right view is achieved for the last fifteen of these cases by understanding (pajānāti) the four phases of each case:The phrase "four phases" is a Bodhi (2005, pp. 335, 448 n. 23) translation of (or, according to the SLTP, ), more literally, "four turnings." In the Pali Canon, the Buddha explicitly uses these four phases to describe the manner in which he directly knows () the five aggregates of clinging (upādāna) in the ("Phases of Clinging Discourse," SN 22.56) (Bodhi, 2005, pp. 335-37). the constituents of the case its origin its cessation the way leading to its cessation
Unwholesome and wholesome
Ven. Sariputta describes the "unwholesome" (akusala) as entailing ten different actions of three different types:Consistent with the Pali commentaries, Bodhi (2005), p. 446, n. 10 and Ñanamoli & Bodhi (1991), "Part Two," refer to these as the "ten courses of unwholesome action." The first four unwholesome actions are of course the same as the first four actions from which a layperson undertakes to abstain in the Five Precepts. Moreover, in regards to the ten courses of wholesome action, the first seven actions (here referred to as "verbal" and "physical") are identical to the traditional formulae for defining the Noble Eightfold Path's factors of Right Speech (sammā-vācā) and Right Action (sammā-kammanta). (While there is overlap between the three wholesome mental factors and Right Intention (), for instance, regarding non-ill will, nonetheless these are not identical.) Perhaps most significant is that, outside of this discourse's discussion of Right View, the other Noble Eightfold Path factors do not reference the roots of wholesome and unwholesome actions. physical actions: killing (), stealing () and sexual misconduct (kāmesumicchācāro); verbal actions: lying (musāvādo), divisive speech (), harsh speech (pharusāvācā) and idle chatter (samphappalāpo); mental actions: covetousness (abhijjhā), ill will (byāpādo) and wrong view ().
The "root of the unwholesome" (akusalamūla) is threefold: greed (lobho) hatred (doso) delusion (moho)
The wholesome (kusala) entails abstention () from the aforementioned unwholesome physical and verbal acts as well as non-covetousness (anabhijjhā), non-ill will (abyāpādo) and right view (). The wholesome's root (kusalamūla) is nongreed (alobho), nonhatred (adoso) and nondelusion (amoho).
Understanding (pajānāti) these twenty actions and six roots, the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.
Nutriments Ven. Sariputta describes the "nutriments" (āhāro) as fourfold: physical food () contact (phasso) mental volition (manosañcetanā) consciousness () The arising (origin) of nutriment is due to the arising of craving. The cessation of nutriment is the cessation of craving. The way leading to the cessation of nutriment is the Noble Eightfold Path. Understanding nutriment, its origin, cessation and the way leading to its cessation, the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.
Four noble truths
Ven. Sariputta describes the Four Noble Truths using traditional canonical phrases:These formulaic phrases for the Four Noble Truths can also be found, for instance, in the Dhammacakkappavattana Sutta (SN 56.11) (Ñanamoli, 1981) and in the Mahasatipatthana Sutta (DN 22) (Thanissaro, 2000). suffering (dukkha) is birth, aging, sickness, death, ... in short, the five aggregates of clinging. the origin of suffering (dukkhasamudaya) is craving (tanha) ... for sensual pleasures, being and non-being. the cessation of suffering (dukkhanirodha) is ... the letting go and rejecting of craving. the way leading to the cessation of suffering () is the Noble Eightfold Path (). Understanding suffering, its origin, cessation and the way leading to its cessation, the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.
Twelve causes Ven. Sariputta then describes individually each of the twelve causes (represented in the sidebar to the right) of Dependent Origination using traditional canonical phrases, starting with "aging and death" (jaramarana) and regressing to "ignorance" (avijjā).These formulaic phrases for the twelve causes can also be found, for instance, in the Paticca-samuppada-vibhanga Sutta (SN 12.2) (Thanissaro, 1997b).
In this formulation, the next further back cause is the "origin" of the current cause. Thus, for instance, the origin of "aging and death" is "birth" (jati), the origin of "birth" is "becoming" (bhava), etc. Here, the origin of "ignorance" is the "taints" (āsava, see below). The cause's cessation is its temporal predecessor's cessation (for instance, old age and death cease when birth ceases). The way leading to the cessation of any of these twelve causes is the Noble Eightfold Path.
Understanding any one of these twelve causes, its origin, cessation and the way leading to its cessation, the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.In his introduction to his translation, Thanissaro (2005b) underlines: "... Ven. Sariputta points out that understanding the relationship between any two adjacent factors in the pattern of dependent co-arising provides enough discernment to abandon unskillful obsessions and put an end to suffering. There is no need to comprehend the entire pattern, for the whole is implicit in each paired relationship. This is a point with important practical implications."
Taints Naturally following through on his assertion that ignorance arises from the taints, Ven. Sariputta next enumerates the three taints (tayo āsava): the taint of sensual desire (kāmāsavo) the taint of being (bhavāsavo) the taint of ignorance (avijjāsavo)
The origin of the taints is in turn ignorance (avijjā).Thus, ignorance arises from the taints (or "mental fermentations," in Thanissaro's translation) and the taints arise from ignorance. Noting the circularity of this part of the causal chain, Thanissaro (2005b) simply notes: "... Ven. Sariputta here continues the pattern of dependent co-arising past ignorance – the usual endpoint – to look for its origination, which is mental fermentation. Because these fermentations in turn depend on ignorance, the discussion shows how ignorance tends to prompt more ignorance."
Understanding the taints, their origin (ignorance), cessation (the cessation of ignorance) and the way leading to their cessation (the Noble Eightfold Path), the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.
Upon hearing this last case described, the monks were satisfied.
Related canonical discourses Throughout the Pali Canon, other discourses underline and amplify the topics discussed in this discourse. Below is a sample of such discourses regarding the definition of right view, wholesome and unwholesome actions, and the roots of greed, hate and delusion.
Magga-vibhanga Sutta (SN 45.8) In the "An Analysis of the Path" discourse (SN 45.8), the Buddha is recorded as uttering a brief formula for defining "right view":
This pithy phrase reflects the core process of the Sammaditthi Sutta insomuch that each of the discourse's cases is analyzed in terms of its existence, its origin, its cessation and the way leading to its cessation (that is, the Noble Eightfold Path).Ostensibly, the first case regarding the wholesome and the unwholesome does not follow this Four-Noble-Truth pattern; nonetheless, as reflected in this article below, the Pali commentary suggests a manner in which to construe the first case in just this manner.
This condensed formulaic definition of "right view" is found in other canonical discourses as well as in the Abhidhamma Pitaka.In the Sutta Pitaka, in addition to being used by the Buddha in SN 45.8, this formulaic definition for right view is also found in the Mahasatipatthana Sutta ("Great Foundations of Mindfulness Discourse", DN 22) (Thanissaro, 2000) and the ("Analysis of the Truth Discourse," MN 141, stated by Ven. Sariputta) ( & Bodhi, 2001, pp. 1097-1101), as well as in the para-canonical Nettipakarana, book 1, v. 3.2.14. In the Abhidhamma Pitaka, this formulation is found in the Vibhanga. In addition, in the Pali literature, this same definition is provided for "wisdom" (vijjā),In the para-canonical Nettipakarana. "non-delusion" (amoho),In the Abhidhamma Pitaka's Dhammasangani. and the "four knowledges of this world" (aparāni cattāri ñāṇāni).In the Digha Nikaya's ("Chanting Together Discourse," DN 33). Here, aparā is being translated as "of this world." Perhaps similarly, in the Khuddaka Nikaya's Patisambhidamagga, these four knowledges are listed as the first four of "fourteen Buddha knowledges" ().
Saleyyaka Sutta (MN 41) In "The Brahmans of Sala" discourse (MN 41), as elsewhere in the Canon, the Buddha elaborates in detail on the ten unwholesome and ten wholesome actions. For instance, regarding unwholesome mental actions, the Buddha is recorded as having stated: