MAJJHIMA NIKAAYA III
II. 3. 5. Maagandiyasutta.m
III.
2. 7.Mahaacattaariisakasutta.m-The
Longer discourse on the forty-(117)
I
heard thus. At one time the Blessed One lived in the monastery offered
by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed
the bhikkhus from there. ‘Bhikkhus, I will preach the noble, right concentration
together with the means and accessories, listen carefully and attentively
Bhikkhus,
what is noble right concentration together with the means and accessories?
It is right view, right thoughts, right speech, right actions, right livelihood,
right endeavour and right mindfulness. Bhikkhus, the mind’s one pointedness,
endowed with these seven factors is called noble right concentration together
with the means and the accessories.
Bhikkhus,
here right view is foremost. How does right view become foremost? Wrong
view is known as wrong view, right view is known as right view, to someone
that is right view. Bhikkhus, what is wrong view? There are no results
for gifts, sacrifices and offerings.There are no results for good and bad
actions. There is no this world, no other world, no mother, no father,
no spontaneously arisen beings, There are no recluses and brahmins who
realizing this world and the other world declare it. Bhikkhus, this is
wrong view.
Bhikkhus,
what is right view? I say right view is twofold. There is right view with
desires to share merit, which mature as substratum*1).and right view, that
is noble, without desires, transcends this world and is a feature of the
path.
What
is right view with desires to share merit, which mature as substratum?
There are results for gifts, sacrifices and offerings.There are results
for good and bad actions. There is this world, another world, mother, father,
spontaneously arisen beings, There are recluses and brahmins who realizing
this world and the other world declare it. This is right view with desires,
to share merit, which mature as substratum.
Bhikkhus,
what is right view, that is noble, without desires, transcending this world
is a feature of the path? The noble mind’s development of the enlightenment
factor investigation of the Teaching without desires, together with the
path factors of wisdom, the faculty of wisdom, the power of wisdom, is
right view that is noble, transcending this world and is a feature of the
path. He endeavours to dispel wrong view and gets established in right
view, that becomes his right endeavour. He mindfully dispels wrong view
and abides established in right view, that becomes his right mindfulness.
Thus these three things follow each other, turning in a circle.Such
as right view, right endeavour and right mindfulness.
Bhikkhus,
here right view becomes foremost. How does right view become foremost?
Knows wrong thoughts as wrong thoughts and right thoughts as right thoughts,
that becomes his right view. Bhikkhus, what are wrong thoughts? Sensual
thoughts, angry thoughts and hurting thoughts are wrong thoughts. Bhikkhus,
what are right thoughts? Bhikkhus, I say right thoughts too are twofold.There
are right thoughts with desires, to share merit, which mature as substratum
and right thoughts, that are noble, without desires, transcendingthis
world and is a feature of the path.
What
are right thoughts with desires to share merit, which mature as substratum?
They are non sensual thoughts, non angry thoughts and non hurting thoughts
These are right thoughts with desires, to share merit, which mature as
substratum. Bhikkhus, what are right thoughts, that are noble, without
desires, transcending this world is a feature of the path? The logically
applied reasoning thoughts, which focus attention to fix verbal determinations
in the noble path mind, without desires, are noble right thoughts transcending
this world and they are a feature of the path.*2) He endeavours to dispel
wrong thoughts and get established in right thoughts, that becomes his
right endeavour. He mindfully dispels wrong thoughts and abides established
in right thoughts, that becomes right mindfulness, to him Thus these three
things follow each other, turning in a circle. Such as right view, right
endeavour and right mindfulness.
Bhikkhus,
here right view becomes foremost. How does right view become foremost?
Knows wrong words as wrong words and right words as right words, that becomes
his right view. Bhikkhus, what are wrong words? Telling lies, speaking
maliciously, talking roughly and speaking frivolously, are wrong words.
Bhikkhus, what are right words? Bhikkhus, I say right words too are twofold.There
are right words with desires, to share merit, which matures as substratum
and right words, that are noble, without desires, transcending this world
is a feature of the path.
What
are right words with desires to share merit, which mature as substratum?
Abstaining from telling lies, abstaining from speaking maliciously, abstaining
from talking roughly and abstaining from speaking frivolously,These are
right words with desires, to share merit and they mature as substratum.
Bhikkhus, what are right words, that are noble, without desires, transcending
this world, is a feature of the path? The noble, mind, developping the
noble path and features, abstains and is far removed from the four verbal
misconducts.These are right words that are noble, without desires transcending
this world is a feature of the path. He endeavours to dispel wrong words
and gets established in right words, that becomes his right endeavour.
He mindfully dispels wrong words and abides established in right words,
that becomes right mindfulness, to him Thus these three things follow each
other, turning in a circle. Such as right view, right endeavour and right
mindfulness.
Bhikkhus,
here right view becomes foremost. How does right view become foremost?
Knows wrong actions as wrong actions and right actions as right actions,
that becomes his right view. Bhikkhus, what are wrong actions? Destroying
life, taking the not given and misconducting sexually.Bhikkhus, what are
right actions? Bhikkhus, I say right actions too are twofold.There are
right actions with desires, to share merit, which mature as substratum
and right actions, that are noble, without desires, transcending this world
and is a feature of the path.
What
are right actions with desires to share merit, which mature as substratum?
Abstaining from destroying life, abstaining from taking the not given,
and abstaining from misconducting sexually. These are right actions with
desires, to share merit and they mature as substratum. Bhikkhus, what are
right actions, that are noble, without desires, transcending this world,
is a feature of the path? The noble, mind, developping the noble path and
features, abstains and is far removed from the three bodily misconducts.These
are noble right actions transcending this world and is a feature of the
path. He endeavours to dispel wrong actions and gets established in right
actions, that becomes his right endeavour. He mindfully dispels wrong actions
and abides established in right actions, that becomes right mindfulness
to him Thus these three things follow each other, turning in a circle.
Such as right view, right endeavour and right mindfulness.
Bhikkhus,
here right view becomes foremost. How does right view become foremost?
Knows wrong livelihood as wrong livelihod and right livelihood as right
livelihood, that becomes his right view. Bhikkhus, what is wrong livelihood?
Deceit, muttering for a livelihood, soothsaying, performing jugglary and
coveting for gain on gain. Bhikkhus, what is right livelihood? Bhikkhus,
I say right livelihood too istwofold.There
is right livelihood with desires, to share merit, that mature as substratum
and right livelihood that is noble, without desires, transcending this
world is a feature of the path.
What
is right livelihood with desires to share merit, that mature as substratum?
Bhikkhus. the noble disciple gives up wrong livelihood and establishes
himself in right lvelihood This is right livelihood with desires, to share
merit that mature as substratum. Bhikkhus, what is right livelihood, that
is noble, without desires, transcending this world is a feature of the
path? The noble, desireless mind, developping the noble path and the features,
abstains and is far removed from wrong livelihood.This is right livelihood
that are noble, desireless, transcending this world and is a feature of
the path. He endeavours to dispel wrong livelihod and gets established
in right livelihod, that becomes his right endeavour. He mindfully dispels
wrong livelihod and abides established in right livelihood, that becomes
right mindfulness, to him Thus these three things follow each other, turning
in a circle. Such as right view, right endeavour and right mindfulness.
Bhikkhus,
here right view becomes foremost. How does right view become foremost?
To one with right view arise right thoughts. To one with right thoughts
arise right words. To one with right words arise right actions. To one
with right actions arise right livelihood. To one with right livelihood
arise right endeavour. To one with right endeavour arise right mindfulness.
To one with right mindfulness arise right concentration..To one with right
concentration arise right knowledge. To one with right knowledge arise
right release. Thus the trainer has eight factors and the perfect one has
ten factors.
Bhikkhus,
here right view becomes foremost. How does right view become foremost?
Bhikkhus, to one with right view wrong view is dispelled. All demerit that
arises on account of wrong view is also dispelled in him. Various things
of merit get completed through development, on account of right view.Bhikkhus,
to one with right thoughts, wrong thoughts are dispelled. All demerit that
arises on account of wrong thoughts are also dispelled in him. Various
things of merit get completed through development, on account of right
thoughts..Bhikkhus, to one with right words wrong words are dispelled.
All demerit that arises on account of wrong words is also dispelled in
him. Various things of merit get completed through development, on account
of right words. Bhikkhus, to one with right actions, wrong actions are
dispelled. All demerit that arises on account of wrong actions are also
dispelled in him. Various things of merit get completed through development,
on account of right actions..
Bhikkhus,
to one with right livelihood wrong livelihood is dispelled. All demerit
that arises on account of wrong livelihood is also dispelled in him. Various
things of merit get completed through development, on account of right
livelihood. Bhikkhus, to one with right endeavour, wrong endeavour is dispelled.
All demerit that arises on account of wrong endeavour are also dispelled
in him. Various things of merit get completed through development, on account
of right endeavour..Bhikkhus, to one with right mindfulness wrong mindfulness
is dispelled. All demerit that arises on account of wrong mindfulness is
also dispelled in him. Various things of merit get completed through development,
on account of right mindfulness. Bhikkhus, to one with right concentration,
wrong concentration is dispelled. All demerit that arises on account of
wrong concentration is also dispelled in him. Various things of merit get
completed through development, on account of right concentration...
Bhikkhus,
to one with right knowledge wrong knowledge is dispelled. All demerit that
arises on account of wrong knowledge is also dispelled in him. Various
things of merit get completed through development, on account of right
knowledge Bhikkhus, to one with right release, wrong release is dispelled.
All demerit that arises on account of wrong release is also dispelled in
him. Various things of merit get completed through development, on account
of right release. Bhikkhus, on the side of merit, there are twenty and
on the side of demerit there are twenty. The longer discourse on the forty
is set arolling, not to be stopped by a recluse, a brahmin, a god, Maara,
or Brahmaa or by anyone in the world. Bhikkhus, if a recluse or brahmin
thinks to scorn or reject this Longer discourse on the forty, he is blameable
for ten things, here and now. That good one blames right view, he reveres
and praises those recluses and brahmins with wrong view. That good one
blames right thoughts, he reveres and praises those recluses and brahmins
with wrong thoughts.That good one blames right speech, he reveres and praises
those recluses and brahmins with wrong speech That good one blames right
actions, he reveres and praises those recluses and brahmins with wrong
actions.That good one blames right livelihood, he reveres and praises those
recluses and brahmins with wrong livelihood.That
good one blames right endeavour, he reveres and praises those recluses
and brahmins with wrong endeavour That good one blames right mindfulness,
he reveres and praises those recluses and brahmins with wrong mindfulness.That
good one blames right concentration, he reveres and praises those recluses
and brahmins with wrong concentration That good one blames right knowledge,
he reveres and praises those recluses and brahmins with wrong knowledge.That
good one blames right release, he reveres and praises those recluses and
brahmins with wrong release.Even Okkalaa and Vassa-Ba~n~naa, with views
there is no cause and effect, no results for actions and there is nothing,
should notthink to scorn or reject
this Longer discourse on the forty What is the reason? Because there would
be blame, anger and reproach.’ The Blessed One said thus and those bhikkhu
delighted in the words of the Blessed One. .
Notes.1
There is right view with desires to share merit, which matures as substratum
‘atthi bhikkhve sammaadi.t.thi saasavaa pu~n~aabhaagiyaa upadhivepakkaa’
Right view that is worldly is merit, there is a possibility that the merit
accurred has to be enjoyed, before extinguishng. Therefore it is said,
that merit accumulates and gets mature.
2. The logically applied reasoning thoughts which focus attention to fix verbal determinations in the noble path mind without desires, are noble right thoughts transcending this world and they are a feature of the path. ‘Yo kho bhikkhave, ariyacittassa anaasavacittassa ariyamaggassa sama.ngino ariyamagga.m bhaavayato takko vitakko sa.mkappo appanaavyappanaa cetaso abhiniropanaa vaacaa sa.mkhaaro aya.m bhikkhave sammaasa.mkappo ariyo anaasavo lokuttaro magga.ngo’ Here we see, that to whatever extent a person’s thoughts are developped in the direction of the noble path, to that extent his words are developped in the direction of the noble path. ie he thoughtfully brings out words.