Theravada Buddhism - Discourse on Right View

Majjhimanikāyo Mūlapaṇṇāsapāḷi Sammādiṭṭhisuttaṃ

Core Teaching of the Sutta

In the Sammādiṭṭhisuttaṃ, Venerable Sāriputta explains that a noble disciple attains Right View (Sammādiṭṭhi) by gaining direct understanding across 16 foundational domains of the Dhamma. For each domain, one must understand four aspects: the entity itself, its origin (samudaya), its cessation (nirodha), and the path leading to its cessation (magga)—which is always the Noble Eightfold Path.

The 16 domains discussed are:

The Unwholesome & Wholesome (and their roots: Greed, Hatred, Delusion vs. Non-greed, Non-hatred, Non-delusion)
Nutriment (Āhāra: Physical food, contact, volition, consciousness)
The Four Noble Truths (Dukkha, Origin, Cessation, Path)
Dependent Origination Linkages (4–15): Aging & Death (Jarāmaraṇa), Birth (Jāti), Existence (Bhava), Clinging (Upādāna), Craving (Taṇhā), Feeling (Vedanā), Contact (Phassa), Six Sense Bases (Saḷāyatana), Name-and-Form (Nāmarūpa), Consciousness (Viññāṇa), Volitional Formations (Saṅkhāra), Ignorance (Avijjā)
Taints / Cankers (Āsava: Sensual desire, existence, ignorance)

Key Takeaway from the Commentary

Two Levels of Right View: The commentary (Papañcasūdanī) clarifies that Right View exists as both Mundane (understanding kamma and ownership of actions) and Supramundane (wisdom connected directly with the Noble Paths and Fruits).
The Goal: Fully penetrating any single one of these 16 themes abandons underlying tendencies (anusaya) of lust, aversion, and self-conceit, destroying ignorance and ending all suffering in this very life.

Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho āyasmā sāriputto bhikkhū āmantesi – ‘‘āvuso bhikkhave’’ti. ‘‘Āvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

‘‘‘Sammādiṭṭhi sammādiṭṭhī’ti, āvuso, vuccati. Kittāvatā nu kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Dūratopi kho mayaṃ, āvuso, āgaccheyyāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṃ. Sādhu vatāyasmantaṃyeva sāriputtaṃ paṭibhātu etassa bhāsitassa attho. Āyasmato sāriputtassa sutvā bhikkhū dhāressantī’’ti. ‘‘Tena hi, āvuso, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī’’ti. ‘‘Evamāvuso’’ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. Āyasmā sāriputto etadavoca –

Thus have I heard. On one occasion the Blessed One was living at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the Venerable Sāriputta addressed the monks: "Friends, monks." — "Friend," the monks replied. The Venerable Sāriputta said this:

"'Right view, right view,' it is said, friends. In what way is a noble disciple one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma?"

"Friend, we would come from far away to learn the meaning of this statement from the Venerable Sāriputta. It would be good if the Venerable Sāriputta himself clarified the meaning of this. Having heard it from the Venerable Sāriputta, the monks will remember it."

"Then, friends, listen and pay close attention, I will speak." — "Yes, friend," the monks replied. The Venerable Sāriputta said this:

Unwholesome and Wholesome

‘‘Yato kho, āvuso, ariyasāvako akusalañca pajānāti, akusalamūlañca pajānāti, kusalañca pajānāti, kusalamūlañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, akusalaṃ, katamaṃ akusalamūlaṃ, katamaṃ kusalaṃ, katamaṃ kusalamūlaṃ? Pāṇātipāto kho, āvuso, akusalaṃ, adinnādānaṃ akusalaṃ, kāmesumicchācāro akusalaṃ, musāvādo akusalaṃ, pisuṇā vācā akusalaṃ, pharusā vācā akusalaṃ, samphappalāpo akusalaṃ, abhijjhā akusalaṃ, byāpādo akusalaṃ, micchādiṭṭhi akusalaṃ – idaṃ vuccatāvuso akusalaṃ. Katamañcāvuso, akusalamūlaṃ? Lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ – idaṃ vuccatāvuso, akusalamūlaṃ.

‘‘Katamañcāvuso , kusalaṃ? Pāṇātipātā veramaṇī kusalaṃ, adinnādānā veramaṇī kusalaṃ, kāmesumicchācārā veramaṇī kusalaṃ, musāvādā veramaṇī kusalaṃ, pisuṇāya vācāya veramaṇī kusalaṃ, pharusāya vācāya veramaṇī kusalaṃ, samphappalāpā veramaṇī kusalaṃ, anabhijjhā kusalaṃ, abyāpādo kusalaṃ, sammādiṭṭhi kusalaṃ – idaṃ vuccatāvuso, kusalaṃ. Katamañcāvuso, kusalamūlaṃ? Alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ – idaṃ vuccatāvuso, kusalamūlaṃ.

‘‘Yato kho, āvuso, ariyasāvako evaṃ akusalaṃ pajānāti, evaṃ akusalamūlaṃ pajānāti, evaṃ kusalaṃ pajānāti, evaṃ kusalamūlaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When, friends, a noble disciple understands the unwholesome and understands the root of the unwholesome, understands the wholesome and understands the root of the wholesome — in this way a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma.

And what, friends, is the unwholesome, what is the root of the unwholesome, what is the wholesome, what is the root of the wholesome?

Unwholesome:
1. Destruction of life,
2. taking what is not given,
3. sexual misconduct,
4. false speech,
5. malicious speech,
6. harsh speech,
7. idle chatter,
8. covetousness,
9. ill will, and
10. wrong view. This is called the unwholesome.
Root of Unwholesome:
1. Greed (lobha),
2. hatred (dosa), and
3. delusion (moha).
Wholesome:
1. Abstaining from destruction of life,
2. abstaining from taking what is not given,
3. abstaining from sexual misconduct,
4. abstaining from false speech,
5. abstaining from malicious speech,
6. abstaining from harsh speech,
7. abstaining from idle chatter,
8. non-covetousness,
9. non-ill-will, and
10. right view. This is called the wholesome.
Root of Wholesome:
1. Non-greed (alobha),
2. non-hatred (adosa), and
3. non-delusion (amoha).

"When, friends, a noble disciple thus understands the unwholesome, thus understands the root of the unwholesome, thus understands the wholesome, and thus understands the root of the wholesome, having completely abandoned the underlying tendency to lust, dispelled the underlying tendency to aversion, eradicated the underlying tendency to the conceit 'I am', abandoned ignorance, and arisen true knowledge, they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Nutriment

‘‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āhārañca pajānāti, āhārasamudayañca pajānāti, āhāranirodhañca pajānāti, āhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āhāro, katamo āhārasamudayo, katamo āhāranirodho, katamā āhāranirodhagāminī paṭipadā? Cattārome, āvuso, āhārā bhūtānaṃ vā sattānaṃ ṭhitiyā, sambhavesīnaṃ vā anuggahāya. Katame cattāro? Kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. Taṇhāsamudayā āhārasamudayo, taṇhānirodhā āhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo āhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto , sammāājīvo sammāvāyāmo sammāsati sammāsamādhi’.

‘‘Yato kho, āvuso, ariyasāvako evaṃ āhāraṃ pajānāti, evaṃ āhārasamudayaṃ pajānāti, evaṃ āhāranirodhaṃ pajānāti, evaṃ āhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"Good, friend," the monks delighted and rejoiced in the Venerable Sāriputta’s words. Then they asked a further question: "Is there another way in which a noble disciple is one of right view...?"

"There is, friends. When a noble disciple understands nutriment, its origin, its cessation, and the way leading to its cessation...

Nutriments: Four nutriments support beings who have come to be or assist those seeking to be:
1. Physical food (kabaḷīkārāhāro), gross or subtle
2. Contact (phasso)
3. Mental volition (manosañcetanā)
4. Consciousness (viññāṇa)
Origin: Arises with the origin of craving (taṇhā).
Cessation: Ceases with the cessation of craving.
Path: The Noble Eightfold Path.

"When, friends, a noble disciple thus understands nutriment, thus understands the origin of nutriment, thus understands the cessation of nutriment, and thus understands the way leading to the cessation of nutriment, having completely abandoned the underlying tendency to lust, dispelled the underlying tendency to aversion, eradicated the underlying tendency to the conceit 'I am', abandoned ignorance, and arisen true knowledge, they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

The Four Noble Truths

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako dukkhañca pajānāti, dukkhasamudayañca pajānāti, dukkhanirodhañca pajānāti, dukkhanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, dukkhaṃ, katamo dukkhasamudayo, katamo dukkhanirodho, katamā dukkhanirodhagāminī paṭipadā? 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. Katamo cāvuso, dukkhasamudayo? Yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī, seyyathidaṃ, kāmataṇhā bhavataṇhā vibhavataṇhā – ayaṃ vuccatāvuso, dukkhasamudayo. Katamo cāvuso, dukkhanirodho? Yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo – ayaṃ vuccatāvuso, dukkhanirodho. Katamā cāvuso, dukkhanirodhagāminī paṭipadā? Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṃ, sammādiṭṭhi…pe… sammāsamādhi – ayaṃ vuccatāvuso, dukkhanirodhagāminī paṭipadā.

‘‘Yato kho, āvuso, ariyasāvako evaṃ dukkhaṃ pajānāti, evaṃ dukkhasamudayaṃ pajānāti, evaṃ dukkhanirodhaṃ pajānāti, evaṃ dukkhanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭhevadhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands suffering (dukkha), its origin, its cessation, and the path leading to its cessation...

Suffering: Birth, aging, death, sorrow, lamentation, pain, grief, despair, association with the unbeloved, separation from the loved, not getting what one wants; in brief, the five aggregates subject to clinging (pañcupādānakkhandhā).

Origin: Craving (taṇhā) which leads to new existence — craving for sensual pleasures (kāmataṇhā), craving for existence (bhavataṇhā), craving for non-existence (vibhavataṇhā).

Cessation: The complete fading away and cessation of that same craving.

Path: The Noble Eightfold Path.

"When, friends, a noble disciple thus understands suffering, thus understands the origin of suffering, thus understands the cessation of suffering, and thus understands the way leading to the cessation of suffering, having completely abandoned the underlying tendency to lust, dispelled the underlying tendency to aversion, eradicated the underlying tendency to the conceit 'I am', abandoned ignorance, and arisen true knowledge, they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Aging and Death

‘Sādhāvuso’’ti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttari pañhaṃ apucchuṃ – ‘‘siyā panāvuso, aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti?

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako jarāmaraṇañca pajānāti, jarāmaraṇasamudayañca pajānāti, jarāmaraṇanirodhañca pajānāti, jarāmaraṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, jarāmaraṇaṃ, katamo jarāmaraṇasamudayo, katamo jarāmaraṇanirodho, katamā jarāmaraṇanirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jarā jīraṇatā khaṇḍiccaṃ pāliccaṃ valittacatā āyuno saṃhāni indriyānaṃ paripāko – ayaṃ vuccatāvuso, jarā. Katamañcāvuso, maraṇaṃ? Yā tesaṃ tesaṃ sattānaṃ tamhā tamhā sattanikāyā cuti cavanatā bhedo antaradhānaṃ maccu maraṇaṃ kālaṃkiriyā khandhānaṃ bhedo, kaḷevarassa nikkhepo, jīvitindriyassupacchedo – idaṃ vuccatāvuso, maraṇaṃ. Iti ayañca jarā idañca maraṇaṃ – idaṃ vuccatāvuso, jarāmaraṇaṃ. Jātisamudayā jarāmaraṇasamudayo, jātinirodhā jarāmaraṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo jarāmaraṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ jarāmaraṇaṃ pajānāti, evaṃ jarāmaraṇasamudaṃ pajānāti, evaṃ jarāmaraṇanirodhaṃ pajānāti, evaṃ jarāmaraṇanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands aging and death, its origin, its cessation, and the path...

Aging (Jarā): The aging of beings, their decay, broken teeth, gray hair, wrinkled skin, decline of life, weakening of faculties.
Death (Maraṇa): The passing away of beings, dissolution, disappearance, death, breaking up of the aggregates, laying down of the body.
Origin: Arises from birth (jāti).
Cessation: Ceases with the cessation of birth.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands aging and death, thus understands the origin of aging and death, thus understands the cessation of aging and death, and thus understands the way leading to the cessation of aging and death, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Birth

‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako jātiñca pajānāti, jātisamudayañca pajānāti, jātinirodhañca pajānāti, jātinirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, jāti, katamo jātisamudayo, katamo jātinirodho, katamā jātinirodhagāminī paṭipadā? Yā tesaṃ tesaṃ sattānaṃ tamhi tamhi sattanikāye jāti sañjāti okkanti abhinibbatti khandhānaṃ pātubhāvo, āyatanānaṃ paṭilābho – ayaṃ vuccatāvuso, jāti. Bhavasamudayā jātisamudayo, bhavanirodhā jātinirodho, ayameva ariyo aṭṭhaṅgiko maggo jātinirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ jātiṃ pajānāti, evaṃ jātisamudayaṃ pajānāti, evaṃ jātinirodhaṃ pajānāti, evaṃ jātinirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands birth, its origin, its cessation, and the path...

Birth (Jāti): The birth of beings, their coming to be, entry into a womb, manifestation of the aggregates, acquisition of the sense bases.
Origin: Arises from existence/becoming (bhava).
Cessation: Ceases with the cessation of existence.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands birth, thus understands the origin of birth, thus understands the cessation of birth, and thus understands the way leading to the cessation of birth, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Existence / Becoming

‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako bhavañca pajānāti, bhavasamudayañca pajānāti, bhavanirodhañca pajānāti, bhavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, bhavo, katamo bhavasamudayo, katamo bhavanirodho, katamā bhavanirodhagāminī paṭipadā? Tayome, āvuso, bhavā – kāmabhavo, rūpabhavo, arūpabhavo. Upādānasamudayā bhavasamudayo, upādānanirodhā bhavanirodho, ayameva ariyo aṭṭhaṅgiko maggo bhavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ bhavaṃ pajānāti, evaṃ bhavasamudayaṃ pajānāti, evaṃ bhavanirodhaṃ pajānāti, evaṃ bhavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti. Ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands existence, its origin, its cessation, and the path...

Existence (Bhava): Three kinds — sense-sphere existence (kāmabhava), fine-material existence (rūpabhava), and immaterial existence (arūpabhava).
Origin: Arises from clinging (upādāna).
Cessation: Ceases with the cessation of clinging.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands existence, thus understands the origin of existence, thus understands the cessation of existence, and thus understands the way leading to the cessation of existence, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Clinging

‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako upādānañca pajānāti, upādānasamudayañca pajānāti, upādānanirodhañca pajānāti, upādānanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, upādānaṃ, katamo upādānasamudayo, katamo upādānanirodho, katamā upādānanirodhagāminī paṭipadā? Cattārimāni, āvuso, upādānāni – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ. Taṇhāsamudayā upādānasamudayo, taṇhānirodhā upādānanirodho, ayameva ariyo aṭṭhaṅgiko maggo upādānanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ upādānaṃ pajānāti, evaṃ upādānasamudayaṃ pajānāti, evaṃ upādānanirodhaṃ pajānāti, evaṃ upādānanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands clinging, its origin, its cessation, and the path...

Clinging (Upādāna): Four kinds — sensual clinging (kāmupādāna), view-clinging (diṭṭhupādāna), rule-and-rite clinging (sīlabbatupādāna), and self-doctrine clinging (attavādupādāna).
Origin: Arises from craving (taṇhā).
Cessation: Ceases with the cessation of craving.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands clinging, thus understands the origin of clinging, thus understands the cessation of clinging, and thus understands the way leading to the cessation of clinging, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Craving

‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako taṇhañca pajānāti, taṇhāsamudayañca pajānāti, taṇhānirodhañca pajānāti, taṇhānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, taṇhā, katamo taṇhāsamudayo, katamo taṇhānirodho, katamā taṇhānirodhagāminī paṭipadā? Chayime, āvuso, taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. Vedanāsamudayā taṇhāsamudayo, vedanānirodhā taṇhānirodho, ayameva ariyo aṭṭhaṅgiko maggo taṇhānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ taṇhaṃ pajānāti, evaṃ taṇhāsamudayaṃ pajānāti, evaṃ taṇhānirodhaṃ pajānāti, evaṃ taṇhānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands craving, its origin, its cessation, and the path...

Craving (Taṇhā): Six classes — craving for forms, sounds, odors, flavors, tangibles, and mind-objects.
Origin: Arises from feeling (vedanā).
Cessation: Ceases with the cessation of feeling.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands craving, thus understands the origin of craving, thus understands the cessation of craving, and thus understands the way leading to the cessation of craving, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Feeling

‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako vedanañca pajānāti, vedanāsamudayañca pajānāti, vedanānirodhañca pajānāti, vedanānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, vedanā, katamo vedanāsamudayo, katamo vedanānirodho, katamā vedanānirodhagāminī paṭipadā? Chayime, āvuso, vedanākāyā – cakkhusamphassajā vedanā, sotasamphassajā vedanā, ghānasamphassajā vedanā, jivhāsamphassajā vedanā, kāyasamphassajā vedanā, manosamphassajā vedanā. Phassasamudayā vedanāsamudayo, phassanirodhā vedanānirodho, ayameva ariyo aṭṭhaṅgiko maggo vedanānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ vedanaṃ pajānāti, evaṃ vedanāsamudayaṃ pajānāti, evaṃ vedanānirodhaṃ pajānāti, evaṃ vedanānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands feeling, its origin, its cessation, and the path...

Feeling (Vedanā): Six classes — feeling born of eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.
Origin: Arises from contact (phassa).
Cessation: Ceases with the cessation of contact.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands feeling, thus understands the origin of feeling, thus understands the cessation of feeling, and thus understands the way leading to the cessation of feeling, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Contact

‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako phassañca pajānāti, phassasamudayañca pajānāti, phassanirodhañca pajānāti, phassanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, phasso, katamo phassasamudayo, katamo phassanirodho, katamā phassanirodhagāminī paṭipadā? Chayime, āvuso, phassakāyā – cakkhusamphasso, sotasamphasso , ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphasso. Saḷāyatanasamudayā phassasamudayo, saḷāyatananirodhā phassanirodho, ayameva ariyo aṭṭhaṅgiko maggo phassanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ phassaṃ pajānāti, evaṃ phassasamudayaṃ pajānāti, evaṃ phassanirodhaṃ pajānāti, evaṃ phassanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands contact, its origin, its cessation, and the path...

Contact (Phassa): Six classes — eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact.
Origin: Arises from the six sense bases (saḷāyatana).
Cessation: Ceases with the cessation of the six sense bases.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands contact, thus understands the origin of contact, thus understands the cessation of contact, and thus understands the way leading to the cessation of contact, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Six Sense Bases

‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saḷāyatanañca pajānāti, saḷāyatanasamudayañca pajānāti, saḷāyatananirodhañca pajānāti, saḷāyatananirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, saḷāyatanaṃ, katamo saḷāyatanasamudayo, katamo saḷāyatananirodho, katamā saḷāyatananirodhagāminī paṭipadā ? Chayimāni, āvuso, āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. Nāmarūpasamudayā saḷāyatanasamudayo, nāmarūpanirodhā saḷāyatananirodho, ayameva ariyo aṭṭhaṅgiko maggo saḷāyatananirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ saḷāyatanaṃ pajānāti, evaṃ saḷāyatanasamudayaṃ pajānāti, evaṃ saḷāyatananirodhaṃ pajānāti , evaṃ saḷāyatananirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands the six sense bases, their origin, their cessation, and the path...

Six Sense Bases (Saḷāyatana): Eye base, ear base, nose base, tongue base, body base, and mind base.
Origin: Arises from name-and-form (nāmarūpa).
Cessation: Ceases with the cessation of name-and-form.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands the six sense bases, thus understands the origin of the six sense bases, thus understands the cessation of the six sense bases, and thus understands the way leading to the cessation of the six sense bases, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Name-and-Form

‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako nāmarūpañca pajānāti, nāmarūpasamudayañca pajānāti, nāmarūpanirodhañca pajānāti, nāmarūpanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, nāmarūpaṃ, katamo nāmarūpasamudayo, katamo nāmarūpanirodho, katamā nāmarūpanirodhagāminī paṭipadā? Vedanā, saññā, cetanā, phasso, manasikāro – idaṃ vuccatāvuso, nāmaṃ; cattāri ca mahābhūtāni, catunnañca mahābhūtānaṃ upādāyarūpaṃ – idaṃ vuccatāvuso, rūpaṃ. Iti idañca nāmaṃ idañca rūpaṃ – idaṃ vuccatāvuso, nāmarūpaṃ. Viññāṇasamudayā nāmarūpasamudayo, viññāṇanirodhā nāmarūpanirodho, ayameva ariyo aṭṭhaṅgiko maggo nāmarūpanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ nāmarūpaṃ pajānāti, evaṃ nāmarūpasamudayaṃ pajānāti, evaṃ nāmarūpanirodhaṃ pajānāti, evaṃ nāmarūpanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands name-and-form, its origin, its cessation, and the path...

Name (Nāma): Feeling (vedanā), perception (saññā), volition (cetanā), contact (phassa), and attention (manasikāra).
Form (Rūpa): The four great elements (earth, water, fire, air) and form derived from them (upādāyarūpa).
Origin: Arises from consciousness (viññāṇa).
Cessation: Ceases with the cessation of consciousness.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands name-and-form, thus understands the origin of name-and-form, thus understands the cessation of name-and-form, and thus understands the way leading to the cessation of name-and-form, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Consciousness

‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako viññāṇañca pajānāti, viññāṇasamudayañca pajānāti, viññāṇanirodhañca pajānāti, viññāṇanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamaṃ panāvuso, viññāṇaṃ, katamo viññāṇasamudayo, katamo viññāṇanirodho, katamā viññāṇanirodhagāminī paṭipadā? Chayime, āvuso, viññāṇakāyā – cakkhuviññāṇaṃ, sotaviññāṇaṃ, ghānaviññāṇaṃ, jivhāviññāṇaṃ, kāyaviññāṇaṃ, manoviññāṇaṃ. Saṅkhārasamudayā viññāṇasamudayo, saṅkhāranirodhā viññāṇanirodho, ayameva ariyo aṭṭhaṅgiko maggo viññāṇanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ viññāṇaṃ pajānāti, evaṃ viññāṇasamudayaṃ pajānāti, evaṃ viññāṇanirodhaṃ pajānāti, evaṃ viññāṇanirodhagāminiṃ paṭipadaṃ pajānāti , so sabbaso rāgānusayaṃ pahāya…pe… dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands consciousness, its origin, its cessation, and the path...

Consciousness (Viññāṇa): Six classes — eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, and mind-consciousness.
Origin: Arises from volitional formations (saṅkhāra).
Cessation: Ceases with the cessation of volitional formations.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands consciousness, thus understands the origin of consciousness, thus understands the cessation of consciousness, and thus understands the way leading to the cessation of consciousness, having completely abandoned the underlying tendency to lust... [pe] ...they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Volitional Formations

‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako saṅkhāre ca pajānāti, saṅkhārasamudayañca pajānāti, saṅkhāranirodhañca pajānāti, saṅkhāranirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katame panāvuso, saṅkhārā, katamo saṅkhārasamudayo, katamo saṅkhāranirodho, katamā saṅkhāranirodhagāminī paṭipadā? Tayome, āvuso, saṅkhārā – kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro. Avijjāsamudayā saṅkhārasamudayo, avijjānirodhā saṅkhāranirodho, ayameva ariyo aṭṭhaṅgiko maggo saṅkhāranirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ saṅkhāre pajānāti, evaṃ saṅkhārasamudayaṃ pajānāti, evaṃ saṅkhāranirodhaṃ pajānāti, evaṃ saṅkhāranirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho,āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands volitional formations, their origin, their cessation, and the path...

Volitional Formations (Saṅkhāra): Three kinds — bodily formation (kāyasaṅkhāro), verbal formation (vacīsaṅkhāro), and mental formation (cittasaṅkhāro).
Origin: Arises from ignorance (avijjā).
Cessation: Ceases with the cessation of ignorance.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands volitional formations, thus understands the origin of volitional formations, thus understands the cessation of volitional formations, and thus understands the way leading to the cessation of volitional formations, having completely abandoned the underlying tendency to lust, dispelled the underlying tendency to aversion, eradicated the underlying tendency to the conceit 'I am', abandoned ignorance, and arisen true knowledge, they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Ignorance

‘‘Sādhāvuso’’ti kho…pe… apucchuṃ – siyā panāvuso…pe… ‘‘siyā, āvuso. Yato kho, āvuso, ariyasāvako avijjañca pajānāti, avijjāsamudayañca pajānāti, avijjānirodhañca pajānāti, avijjānirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamā panāvuso, avijjā, katamo avijjāsamudayo, katamo avijjānirodho, katamā avijjānirodhagāminī paṭipadā? Yaṃ kho, āvuso, dukkhe aññāṇaṃ, dukkhasamudaye aññāṇaṃ, dukkhanirodhe aññāṇaṃ, dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ – ayaṃ vuccatāvuso, avijjā. Āsavasamudayā avijjāsamudayo, āsavanirodhā avijjānirodho, ayameva ariyo aṭṭhaṅgiko maggo avijjānirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ avijjaṃ pajānāti, evaṃ avijjāsamudayaṃ pajānāti, evaṃ avijjānirodhaṃ pajānāti, evaṃ avijjānirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti.

"When a noble disciple understands ignorance, its origin, its cessation, and the path...

Ignorance (Avijjā): Non-knowledge of suffering, non-knowledge of the origin of suffering, non-knowledge of the cessation of suffering, and non-knowledge of the way leading to the cessation of suffering.
Origin: Arises from the taints (āsava).
Cessation: Ceases with the cessation of taints.
Path: The Noble Eightfold Path."

"When, friends, a noble disciple thus understands ignorance, thus understands the origin of ignorance, thus understands the cessation of ignorance, and thus understands the way leading to the cessation of ignorance, having completely abandoned the underlying tendency to lust, dispelled the underlying tendency to aversion, eradicated the underlying tendency to the conceit 'I am', abandoned ignorance, and arisen true knowledge, they make an end of suffering in this very life. In this way too, friends, a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma."

Taints / Cankers

‘‘Siyā, āvuso. Yato kho, āvuso, ariyasāvako āsavañca pajānāti, āsavasamudayañca pajānāti, āsavanirodhañca pajānāti, āsavanirodhagāminiṃ paṭipadañca pajānāti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti, ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhammaṃ. Katamo panāvuso, āsavo, katamo āsavasamudayo, katamo āsavanirodho, katamā āsavanirodhagāminī paṭipadāti? Tayome, āvuso, āsavā – kāmāsavo, bhavāsavo, avijjāsavo. Avijjāsamudayā āsavasamudayo, avijjānirodhā āsavanirodho, ayameva ariyo aṭṭhaṅgiko maggo āsavanirodhagāminī paṭipadā, seyyathidaṃ – sammādiṭṭhi…pe… sammāsamādhi.

‘‘Yato kho, āvuso, ariyasāvako evaṃ āsavaṃ pajānāti, evaṃ āsavasamudayaṃ pajānāti, evaṃ āsavanirodhaṃ pajānāti, evaṃ āsavanirodhagāminiṃ paṭipadaṃ pajānāti, so sabbaso rāgānusayaṃ pahāya, paṭighānusayaṃ paṭivinodetvā, ‘asmī’ti diṭṭhimānānusayaṃ samūhanitvā, avijjaṃ pahāya vijjaṃ uppādetvā, diṭṭheva dhamme dukkhassantakaro hoti – ettāvatāpi kho, āvuso, ariyasāvako sammādiṭṭhi hoti , ujugatāssa diṭṭhi, dhamme aveccappasādena samannāgato, āgato imaṃ saddhamma’’nti. Idamavocāyasmā sāriputto. Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti.

Sammādiṭṭhisuttaṃ niṭṭhitaṃ navamaṃ.

"When a noble disciple understands the taints, their origin, their cessation, and the path leading to their cessation — in this way too a noble disciple is one of right view, whose view is upright, who has unwavering clarity in the Dhamma, and has arrived at this true Dhamma.

Taints (Āsava): Three taints — the taint of sensual desire (kāmāsavo), the taint of existence (bhavāsavo), and the taint of ignorance (avijjāsavo).
Origin: Arises from ignorance (avijjā).
Cessation: Ceases with the cessation of ignorance.
Path: The Noble Eightfold Path.

When a noble disciple understands the taints thus, its origin, its cessation, and the way leading to its cessation, having completely abandoned the underlying tendency to lust, dispelled the underlying tendency to aversion, eradicated the underlying tendency to the conceit 'I am', abandoned ignorance, and arisen true knowledge, they make an end of suffering in this very life."

This is what Venerable Sāriputta said. Gratified, the monks delighted in Venerable Sāriputta's words.

The Discourse on Right View is finished.