Sutta Pitaka
Samyutta Nikāya
Volume V –– Mahāvaggo
Samyutta 44 –– Magga Saṃyutta
Chapter 1 –– Avijjā Vagga
I worship that rightfully Enlightened Worthy One!
44. 1. 1
(1) Avijjā –– Ignorance
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapiṇḍika in Jeta’s Grove in Sāvatthi.
2. From there the Blessed One addressed the monks and those monks responded pleasantly and the Blessed One said:
3. “Monks, ignorance precedes demerit, followed by lack of shame and remorse. Monks, to the ignorant not seeing one, wrong view arises. To one with wrong view wrong thoughts arise, to one with wrong thoughts wrong speech, to one with wrong speech wrong action, to one with wrong action wrong livelihood, to one with wrong livelihood wrong endeavor, to one with wrong endeavor wrong establishment of mindfulness and to one with wrong establishment of mindfulness wrong concentration arises.
4. “Monks, knowledge precedes merit, followed by shame and remorse. Monks, to the knowing, seeing one, right view arises. To one with right view right thoughts arise, to one with right thoughts right speech, to one with right speech right action, to one with right action right livelihood, to one with right livelihood right endeavor, to one with right endeavor right establishment of mindfulness and to one with right establishment of mindfulness right concentration arises.”
44. 1. 2.
(2) Upaḍḍhaṃ –– A Half
1. I heard thus. At one time the Blessed One lived with the Sakyas, in a hamlet named Sakkara.
2. Then venerable Ānanda approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: “Venerable sir, Blessed One, half the holy life is associating a virtuous friend and developing a good virtuous companionship.”
3. “Ānanda, do not say so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. Ānanda, the monk’s expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. “Ānanda, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here Ānanda, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. Ānanda, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. “Ānanda, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. Ānanda, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Ānanda, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.”
44. 1. 3.
(3) Sāriputta
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. Then venerable Sariputta approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One: “Venerable sir, Blessed One the complete holy life is associating a virtuous friend and developing a good virtuous companionship.”
3. “Excellent! Sariputta, it is so, the complete holy life is associating a virtuous friend and developing a good virtuous companionship. Sariputta, the monk’s expectation should be the development and making much of the Noble Eightfold Path of the virtuous friend and developing a good virtuous companionship
4. “Sariputta, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of the good virtuous companionship? Here, Sariputta, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, with the hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right endeavor secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment of mindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monk develops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity. Sariputta, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and develops a good virtuous companionship.
5. “Sariputta, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship. Sariputta, beings subject to birth coming to me; a virtuous friend and good companion are released from birth. Beings subject to decay are released from decay, beings subject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress are released from grief, lament, unpleasantness, displeasure and distress. Sariputta, in this manner it should be known how the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuous companionship.”
44. 1. 4.
(4) Brāhmano –– A Brahmin
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. Then venerable Ānanda dressing robes and taking bowl and robes in the morning entered Sāvatthi for the alms round.
3. Venerable Ānanda saw the Brahmin Janussoni enjoying a trip to Sāvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, “Look! it is Brahma, in the divine chariot!.”
4. Venerable Ānanda having done the alms round and after the meal was over approached the Blessed One, worshipped and sat on a side. Sitting venerable Ānanda said to the Blessed One: “Venerable sir, Blessed One, dressing robes and taking bowl and robes in the morning I entered Sāvatthi for the alms round and saw the Brahmin Janussoni enjoying a trip to Sāvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People who saw the sight shouted, “Look! it is Brahma, in the divine chariot! Venerable sir, is it possible to point out the divine chariot in this dispensation?”
The Blessed One said: “It is possible. Ānanda, ‘divine chariot’ is a synonym for the Noble Eightfold Path, the ‘righteous chariot’ and the ‘incomparable victory in the battle’ are also synonyms for it.
5. “Ānanda, right view developed and made much ends in driving away greed, hate, and delusion Ānanda, right thoughts developed and made much ends in driving away greed, hate and delusion. Ānanda, right words developed and made much ends in driving away greed, hate and delusion. Ānanda, right action developed and made much ends in driving away greed, hate and delusion. Ānanda, right livelihood developed and made much ends in driving away greed, hate and delusion. Ānanda, right endeavor developed and made much ends in driving away greed, hate and delusion. Ānanda, right mindfulness developed and made much ends in driving away greed, hate and delusion. Ānanda, right concentration developed and made much ends in driving away greed, hate and delusion.
“Ānanda, in this manner you should know how the ‘divine chariot’, ‘the righteous chariot’, and the ‘incomparable victory in the battle’ are synonyms for the Noble Eightfold Path.”
The Blessed One further said these verses.
wisdom and righteousness,
With shame as the pole, mind as the cord
and mindfulness as the careful charioteer,
Virtues as the accessories of the chariot,
Raising the mind to higher stages, as the axle
And effort as the wheels
Yoked to concentration with equanimity,
With impermanence as its accessories
Non anger, not hurting and seclusion as weapons
Patience as the rightful armor,
That self made incomparable divine chariot.
Leads the wise away from the world,
Indeed from victory to victory.”
(5) Kimatthā –– For What Purpose?
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. Then many monks approached the Blessed One worshipped and sat on a side.
3. Sitting, those monks said to the Blessed One: “Venerable sir, wandering ascetics of other sects question us, ’For what purpose do you lead the holy life in the dispensation of the recluse Gotama?’
“We explained to them, ‘We lead the holy life in the dispensation of the recluse Gotama for thorough knowledge of unpleasantness.’ Venerable sir, when thus asked and explaining in this manner, how far are we in accordance with the words of the Blessed One, not making any false comments or accusations to the Blessed One or the Teaching?”
4. “There, monks, when thus asked and explaining in this manner you are in accordance with my words, and not making any false comments or accusations about me or the Teaching. Monks, for the thorough knowledge of unpleasantness the holy life is led in my dispensation. Monks, if the wandering ascetics of other sects question you, ‘Friends, is there a path and method for thorough knowledge of unpleasantness?’ you should say, ‘Friends, there is a path and method for the thorough knowledge of unpleasantness.’
5. “Monks, what is that path and method for the thorough knowledge of unpleasantness? It is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.
6. “Monks, when thus questioned, explain it to them in this manner.”
44. 1. 6.
(6) Aññataro bhikkhu 1 –– A Certain Monk 1
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: “Venerable sir, it is said, ’The holy life and the end of the holy life.’ Venerable sir, what is the holy life and what is the end of the holy life?
“Monk, it is this same Noble Eightfold Path, such right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration and the destruction of greed, hate, and delusion is the end of the holy life.”
45. 1. 7.
(7) Aññataro bhikkhu 2 –– A Certain Monk 2
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. Then a certain monk approached the Blessed One worshipped and sat on a side.
3. Sitting, that monk said to the Blessed One: “Venerable sir, it is said, ‘The destruction of greed, hate and delusion.’ What is a synonym for the destruction of greed, hate and delusion?”
“Monk, the element of extinction is a synonym for the destruction of greed, hate and delusion. It is also called the destruction of desires.”
4. Then that monk said to the Blessed One: “Venerable sir, it is said ‘Deathlessness!’ What is ‘Deathlessness?’ and what is the path to Deathlessness?”
“Monk, the destruction of greed, hate, and delusion is ‘Deathlessness’. The path to Deathlessness is this same Noble Eightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, right mindfulness and right concentration.”
44. 1. 8.
(8) Vibhañgo –– Explanation
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. From there the Blessed One addressed the monks: “Monks, I will tell the Noble Eightfold Path and detail it, listen and attend to it carefully.
Those monks responded pleasantly and the Blessed One said:
3. “Monks, the Noble Eightfold Path consists of right view, right thought, right speech, right action, righe livelihood, right endeavor, right mindfulness, and right concentration.
4. “Monks, what is right view? Monks knowledge of unpleasantness, its arising, its cessation and the path and method for its cessation is called right view.
5. “Monks, what are right thoughts? Monks, thoughts for giving up, non anger and not hurting are called right thoughts.
6. “Monks, what are right words? Ṃonks, words spoken abstaining from telling lies, slandering, rough unkind and frivolous words are called right words.
7. “Monks, what are right actions? Monks, actions done refraining from destroying living things, taking the not given and misbehaving sexually are called right actions.
8. “Monks, what is right livelihood? Here the noble disciple giving up wrong livelihood, makes his livelihood rightfully, this is called right livelihood.
9. “Monks, what is right endeavor? Here monks, for the not arising of non arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For dispelling arisen demerit the monk arouses interest, makes endeavor and yokes the mind. For the arising of not arisen merit the monk arouses interest, makes endeavor and yokes the mind and for the non deluded establishment, development and completion of arisen merit the monk arouses interest, makes endeavor and yokes the mind. Monks to this is called right endeavor.
10. “Monks, what is right mindfulness? Here, monks the monk, abides mindfully reflecting the body in the body to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting feelings in feelings, to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting the mental states in the mind to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflecting thoughts about the Teaching to burn and destroy covetousness and displeasure in the world. Monks, to this is called the establishment of right mindfulness.
“Monks, what is right concentration? Here, monks, the monk secluding the mind from sensuality and demerit accompanied with reasoning and investigation and with joy and pleasantness born from seclusion abides in the first high stage. Overcoming reasoning and investigation and the mind in one point, internally calmed without reasoning and investigation and with joy and pleasantness born from concentration abides in the second high stage. Abides mindful and aware in joy, fading away and equanimity alternately, experiencing pleasantness with the body too. To this the noble ones say abiding mindful and aware in equanimity, thus one abides in the third high stage. Dispelling pleasant and unpleasant feelings and earlier having dispelled pleasure and displeasure one purifies mindfulness with equanimity, so that it is neither unpleasant nor pleasant and abides in the fourth high stage. Monks this is called right concentration.”
44. 1. 9.
(9) Sūka –– An Awn
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. From there the Blessed One addressed the monks: “Monks, just as a wrongly placed awn of paddy or barley touched with the hand or trod by the foot, would break the skin and blood would ooze is not possible. What is the reason? The reason is the awn of paddy or barley being wrongly placed. In the same manner, monks, the monk with his view not rectified, developing the wrong path, would break through ignorance, arouse knowledge, and realize extinction is not a possibility. What is the reason? The reason is the view not being rectified.
3. “Monks, just as a correctly placed awn of paddy or barley touched with the hand or trod by the foot would break the skin and blood would ooze, is possible What is the reason? The reason is the awn of paddy or barley being correctly placed. In the same manner, monks, the monk with his view rectified would develop the correct path, break through ignorance arouse knowledge, and realize extinction is possible. What is the reason? The reason is the view being rectified.
4. “Monks, how does the monk having rectified his view develop the correct path, break through ignorance, arouse knowledge, and realize extinction?
”Here, monks, the monk develops right view secluded, without excitement with the hope of ceasing and surrendering with maturity. re The monk develops right concentration secluded, without excitement, with the hope of ceasing and surrendering with maturity.
“Monks, in this manner the monk having rectified his view, would develop the correct path, break through ignorance, arouse knowledge, and realize extinction.”
44. 1. 10.
(10) Nandiya –– The Wandering Ascetic Nandiya
1. I heard thus. At one time the Blessed One lived in the monastery offered by Anāthapiṇḍika in Jeta’s Grove in Sāvatthi.
2. Then the wandering ascetic Nandiya approached the Blessed One exchanged friendly greetings and sat on a side.
3. Sitting, the wandering ascetic Nandiya said to the Blessed One: “Good Gotama, how many things should be developed and made much to reach and end in extinction?”
4. “Nandiya, these eight things should be developed and made much to reach and end in extinction. What eight? They are right view re right concentration.”
5. When this was said the wandering ascetic Nandiya said: “Now I understand Good Gotama! Remember me as a lay disciple who has taken refuge from today until I live.”
