The Nibbāna Sermons 23 to 33 by Bhikkhu K Ñāṇananda

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Sermon 32
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa
Namo tassa bhagavato arahato sammāsambuddhassa

Etaṃ santaṃ, etaṃ paṇītaṃ, yadidaṃ sabbasaṅkhārasamatho

sabbūpadhipaṭinissaggo taṇhakkhayo virāgo nirodho nibbānaṃ.
"This is peaceful, this is excellent, namely the stilling of all preparations, the
relinquishment of all assets, the destruction of craving, detachment, cessation,
extinction."
With the permission of the assembly of the venerable meditative monks. This
is the thirty-second sermon in the series of sermons on Nibbāna.
In the course of our last sermon, we took up the position that the seven groups
of doctrinal categories collectively known as the thirty-seven participative
factors of enlightenment follow an extremely practical and systematic order of
arrangement. By way of proof, we discussed at some length the inner
consistency evident within each group and the way the different groups are
related to each other.
So far, we have pointed out how the setting up of mindfulness through the
four foundations of mindfulness serves as a solid basis for the four ways of
putting forth energy, by the four right endeavours; and how the progressive
stages in putting forth energy, outlined by the four right endeavours, give rise to
the four bases for success. It was while discussing the way in which the four
bases for success are helpful in arousing the five faculties, like faith, that we had
to stop our last sermon.
It should be sufficiently clear, after our discussion the other day, that the four
factors desire, energy, determination and investigation could be made the base
for success in any venture. The five faculties, however, are directly relevant to
Nibbāna. That is why faith is given pride of place among the faculties.
Saddhindriya, or the faculty of faith, takes the lead, which is obviously related to
chanda, desire or interest. But the element of faith in saddhindriya is defined at
a higher level. In this context, it is reckoned as the firm faith characteristic of the
stream-winner.
Then comes the faculty of energy, viriyindriya. Though apparently it is yet
another occurrence of the term, viriya in this context is that element of energy
weathered and reinforced by its fourfold application as a base for success,
iddhipāda.
As for samādhi or concentration, we already came across the terms
chandasamādhi, viriyasamādhi, cittasamādhi and vīmaṃsāsamādhi in the
description of the development of the bases for success. The concentration
meant by samādhi in that context is actually a one-pointedness of the mind,
cittekaggatā, which could be made the basis for arousing energy. But the level
of concentration envisaged by the concentration faculty, samādhindriya, is of a
higher grade as far as its potential is concerned. It is defined as the first four
jhānas, based on which one can develop insight and attain Nibbāna. In fact,
there is a statement to that effect:
Idha, bhikkhave, ariyasāvako vossaggārammaṇam karitvā labhati samādhiṃ,
labhati cittassa ekaggataṃ, "herein, monks, a noble disciple gains
concentration, gains one-pointedness of mind, having made the release of
Nibbāna its object." The term vossagga connotes Nibbāna as a giving up or
relinquishment. So the concentration faculty is that concentration which is
directed towards Nibbāna.
Similarly the wisdom faculty, as defined here, is of the highest degree,
pertaining to the understanding of the four noble truths. Sometimes it is called
the "noble penetrative wisdom of rise and fall", udayatthagāminī paññā ariyā
nibbedhikā. By implication, it is equivalent to the factor called vīmaṃsā,
investigation, we came across in our discussion of the bases for success. As a
faculty, it comes out full-fledged in the guise of wisdom.
The mindfulness faculty, which stands in the middle, fulfils a very important
function. Now in the context of the four foundations of mindfulness, the role of
mindfulness is the simple task of being aware of the appropriate object presented
to it. But here in this domain of faculties, mindfulness has attained lordship and
fulfils an important function. It maintains the balance between the two sets of
pair-wise faculties, by equalizing faith with wisdom and energy with
concentration.
This function of balancing of faculties, which mindfulness fulfils, has a
special practical value. To one who is striving for Nibbāna, balancing of
faculties could sometimes be an intricate problem, since it is more easily said
than done.
In order to unravel this problem, let us take up the simile of the rock, we
employed the other day. We discussed the question of toppling a rock as an
illustration to understand the various stages in the four-fold right endeavour. We
distinguished the five stages in putting forth effort in the phrase chandaṃ janeti,
vāyamati, viriyaṃ ārabhati, cittaṃ paggaṇhāti, padahati with the help of that
illustration. Out of these stages, the last one represented by the word padahati
shows the climax. Padhāna or endeavour is the highest grade of effort.
Even verbally it implies something like toppling a rock, which requires a high
degree of momentum. This momentum has to be built up mindfully and
gradually. That rock, in our illustration, was levered up with great difficulty.
After it was levered up, there came that dangerous situation, when it threatened
to roll back. It called for that supreme purposeful effort, which required the zeal
of self sacrifice. That zealous endeavour is made at the risk of one's body and
life. But even there, one has to be cautious and mindful. If excessive energy is
applied in that last heave, one would be thrown off head over heels after the
rock. If insufficient energy is applied the rock would roll back and one would
get crushed. That is why a balancing is needed before the last spurt. Right
endeavour has to be preceded by a balancing.
It is this preliminary balancing that finds mention in a certain highly
significant statement in the Caṅkīsutta of the Majjhima Nikāya, where we are
told how a person arouses faith in the Dhamma and gradually develops it and
puts forth effort and endeavour and attains Nibbāna. To quote the relevant
section of that long sentence: chandajāto ussahati, ussahitvā tuleti, tulayitvā
padahati, pahitatto samāno kāyena ceva paramasaccaṃ sacchikaroti, paññāya
ca naṃ ativijjha passati, "having aroused a desire or keen interest, he strives;
having strived, he balances; having balanced or equalized, he endeavours; and
with that endeavour he realizes the highest truth by his body and penetrates into
it with wisdom."
-------------------------------
Translation Ñāṇamoli (1995: 782 ):
“when zeal has sprung up, he applies his will; having applied his will, he
scrutinises; having scrutinised, he strives; resolutely striving, he realises with
the body the supreme truth and sees it by penetrating it with wisdom.”
-------------------------------
Unfortunately, the key word here, tulayati or tuleti, is explained in a different
way in the commentary. It is interpreted as a reference to contemplation on
insight, aniccādivasena tīreti, "adjudges as impermanent etc.".
But if we examine the word within the context here, as it occurs between
ussahati, "strives" (literally "bearing up" or "enduring"), and padahati,
"endeavours", the obvious meaning is "equalizing" or "balancing". Tuleti has
connotations of weighing and judging, and one who strives to lift up a rock
needs to know how heavy it is and how much effort is required to topple it. By
merely looking at the rock, without trying to lift it up, one cannot say how much
effort is needed to topple it. One has to put one's shoulder to it. In fact the word
ussahati is suggestive of enduring effort with which one bears up.
Sometimes the Buddha uses the term ussoḷhī to designate that steadily
enduring effort - literally, the bearing up. A clear instance of the occurrence of
this term in this sense can be found among the Eights of the Aṅguttara Nikāya in
a discourse on the recollection of death, maraṇasati. The Sutta is an exhortation
to the monks to make use of the recollection of death to reflect on one's unskilful
mental states daily in the morning and in the evening with a view to strengthen
one's determination to abandon them. For instance, we find the following
exhortation:
Sace, bhikkhave, bhikkhu paccavekkhamāno evaṃ pajānāti: 'atthi me pāpakā
akusalā dhammā appahīnā ye me assu rattiṃ kālaṃ karontassa antarāyāyā'ti,
tena, bhikkhave, bhikkhunā tesaṃ yeva pāpakānaṃ akusalānaṃ dhammānaṃ
pahānāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhi ca appaṭivānī ca
sati ca sampajaññañca karaṇīyaṃ.
"If, monks, upon reflection a monk understands: 'There are in me
unabandoned evil unskilful states which could spell danger to me if I die today',
then, monks, for the abandonment of those very evil unskilful states that monk
should arouse a high degree of desire, effort, striving, enduring effort,
unremitting effort, mindfulness and full awareness."
-------------------------------
Translation Bodhi (2012: 1222):
“If, upon review, the bhikkhu knows: ‘I have bad unwholesome qualities that
have not been abandoned, which might become an obstacle for me if I were to
die tonight,’ then he should put forth extraordinary desire, effort, zeal,
enthusiasm, indefatigability, mindfulness, and clear comprehension to
abandon those bad unwholesome qualities.”
-------------------------------
The sequence of terms chando, vāyāmo, ussāho, ussoḷhi, appaṭivānī, sati and
sampajañña is particularly significant in this long sentence. Chanda is that
desire to abandon evil unskilful states, vāyāma is the initial effort, ussāha is
literally putting the shoulder to the task, ussoḷhi is bearing it up with endurance,
appaṭivānī is unshrinking effort or unremitting effort. Sati is that mindfulness
and sampajañña that full awareness which are indispensable in this sustained
unremitting endeavour.
If a better illustration is needed to clarify the idea of balancing, prior to the
final endeavour, we may take the case of lifting a log of wood. Here we have an
actual lifting up or putting one's shoulder to it. Without lifting up a log of wood
and putting one's shoulder to it, one cannot get to know the art of balancing. If,
for instance, the log of wood is thick at one end and thin at the other end, one
cannot locate the centre of gravity at a glance. So one puts one's shoulder to one
end and goes on lifting it up. It is when one reaches the centre of gravity that one
is able to balance it on one's shoulder and take it away. It is because we are
looking at this question of balancing of faculties from a practical point of view
that we made this detour in explanation.
So, then, the mindfulness faculty is also performing a very important function
among these faculties. From the Saddhāsutta we quoted the other day we could
see that there is also a gradual arrangement in this group of five faculties. That is
to say, in a person with faith, energy arises. One who is energetic is keen on
developing mindfulness. In one who is mindful, concentration grows; and one
who has concentration attains wisdom.
This gradual arrangement becomes all the more meaningful since the faculty
of wisdom is declared the chief among the faculties. In the Indriya Saṃyutta of
the Saṃyutta Nikāya the Buddha gives a number of similes to show that the
wisdom faculty is supreme in this group. Just as the lion is supreme among
animals, and the footprint of the elephant is the biggest of all footprints, the
wisdom faculty is supreme among faculties. The Buddha even goes on to point
out that until the wisdom faculty steps in, the other four faculties do not get
established. This he makes clear by the simile of the gabled hall in the
Mallikasutta of the Indriya Saṃyutta.
"Just as, monks, in a gabled hall, so long as the roof peak has not been raised,
the rafters are not conjoined, the rafters are not held in place, even so, as long as
the noble knowledge has not arisen in a noble disciple, the four faculties are not
conjoined, the four faculties are not held in place".
Until one becomes a stream-winner, the five faculties do not get established in
him, since the wisdom faculty is so integral. At least one has to be on the path to
attaining the fruit of a stream-winner. It is said that the five faculties are to be
found only in the eight noble persons, the four treading on the paths to the four
fruits and the four who have attained the fruits of the path, cattāro ca paṭipannā,
cattāro ca phale ṭhitā. In others, they are weak and not properly harnessed. It is
in the arahant that the wisdom faculty is found in its strongest form. In the other
grades of supramundane attainment, they are weaker by degrees. The lowest
grade is the one treading the path to stream-winning. In the worldling they are
not at all to be found, in any way, sabbena sabbaṃ sabbathā sabbaṃ n'atthi.
-------------------------------
yassa kho, bhikkhave, imāni pañcindriyāni sabbena sabbaṃ sabbathā sabbaṃ
natthi, tamahaṃ bāhiro puthujjanapakkhe ṭhito ti vadāmi.

Translation Bodhi (2000: 1222): 1675

“But, bhikkhus, I say that one in whom these five faculties are completely and
totally absent is ‘an outsider, one who stands in the faction of worldlings’.”

Spk III 236 imasmiṃ sutte lokuttarāneva indriyāni kathitāni

-------------------------------
Next comes the group of five powers. As to their function, some explanation
might be necessary, though it seems simple enough. As we have already
mentioned, the term indriya connotes kingship or lordship. Faith, energy,
mindfulness, concentration and wisdom were elevated to the position of a king
or lord. They have attained sovereignty. So now they are exercising their power.
For what purpose? To put down the evil unskilful mental states that rise in revolt
against Nibbāna. The noble disciple uses the same faculties as powers to fight
out the hindrances and break the fetters. That is why among the participative
factors of enlightenment they are represented as powers, by virtue of their
special function.
Then we come to the category called seven factors of enlightenment. A high
degree of importance is attached to this particular group. It has an orderly
arrangement. The constituents are: sati, mindfulness; dhammavicaya,
investigation of states; viriya, energy; pīti, joy; passaddhi, calmness; samādhi,
concentration; upekkhā, equanimity. In this group of seven, mindfulness takes
precedence. In fact, the arrangement resembles the mobilization for winning that
freedom of Nibbāna. The bojjhaṅgā, factors of enlightenment, are so-called
because they are conducive to enlightenment, bodhāya saṃvattanti.
Sati leads the way and at the same time marshals the squad. Three members
of the group, namely dhammavicaya, viriya and pīti are by nature restless, while
the other three, passaddhi, samādhi and upekkhā are rather slack. They have to
be marshalled and properly aligned, and sati comes to the forefront for that
purpose. At the same time, one can discern an orderly arrangement within this
group. Right from the stage of the four foundations of mindfulness, the same
term sati seems to occur down the line, but its function differs in different
contexts. Now in this context, it is specifically called a bojjhaṅga, a factor of
enlightenment. The phrase satisambojjhaṅgaṃ bhāveti, "he develops the
enlightenment factor of mindfulness", is directly used with reference to it here.
When one develops a particular meditation subject, whether it be mindfulness
of breathing, ānāpānasati, or even one of the four divine abidings of loving
kindness, mettā, compassion, karuṇā, altruistic joy, muditā, or equanimity,
upekkhā, one can arouse these enlightenment factors. That is why we come
across, in the Indriya Saṃyutta, for instance, such statements as the following:
Idha, bhikkhave, bhikkhu mettāsahagataṃ satisambojjhaṅgaṃ bhāveti
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ. "Herein
monks, a monk develops the enlightenment factor of mindfulness imbued with
loving kindness, based upon seclusion, dispassion and cessation, maturing in
release".
-------------------------------
Translation Bodhi (2000: 1609):
“Here, bhikkhus, a bhikkhu develops the enlightenment factor of mindfulness
accompanied by lovingkindness, based upon seclusion, dispassion, and
cessation, maturing in release.”

SĀ 744 (partial parallel)

「是比丘心與慈俱，修念覺分，依遠離、依無欲、依滅、向於捨」(CBETA,
T02, no. 99, p. 197, c18-19)
-------------------------------
All the four terms viveka, seclusion, virāga, dispassion, nirodha, cessation,
and vossagga, release, are suggestive of Nibbāna. So, satisambojjhaṅga implies
the development of mindfulness as an enlightenment factor, directed towards the
attainment of Nibbāna.
 What follows in the wake of the enlightenment factor of mindfulness, once it
is aroused, is the enlightenment factor of investigation of states,
dhammavicayasambojjhaṅga, which in fact is the function it fulfils. For
instance, in the Ānandasutta we read so tathā sato viharanto taṃ dhammaṃ
paññāya pavicinati pavicarati parivīmaṃsamāpajjati, "dwelling thus mindfully,
he investigates that mental state with wisdom, goes over it mentally and makes
an examination of it."
-------------------------------
Translation Bodhi (2000: 1783):
“A bhikkhu dwelling thus mindfully discriminates that Dhamma with wisdom,
examines it, makes an investigation of it …”

SĀ 810:
“[When] the mindfulness factor of awakening has been fulfilled, one
investigates and examines that state.”
-------------------------------
The mental state refers to the particular subject of meditation, and by
investigating it with wisdom and mentally going over it and examining it, the
meditator arouses energy. So, from this enlightenment factor one draws
inspiration and arouses energy. It is also conducive to the development of
wisdom.
This enlightenment factor of investigation of states gives rise to the
enlightenment factor of energy since the mental activity implied by it keeps him
wakeful and alert, as the phrase āraddhaṃ hoti viriyaṃ asallīnaṃ, "energy is
stirred up and not inert", implies. To one who has stirred up energy, there arises
a joy of the spiritual type, āraddhaviriyassa uppajjati pīti nirāmisā. Of one who
is joyful in mind, the body also calms down, pītimanassa kāyopi passambhati,
and so too the mind, cittampi passambhati. The mind of one who is calm in
body and blissful gets concentrated, passaddhakāyassa sukhino cittaṃ
samādhiyati.
-------------------------------
Translation Bodhi (2000: 1783):
“While he discriminates that Dhamma with wisdom, examines it, makes an
investigation of it, his energy is aroused without slackening …
“When his energy is aroused, there arises in him spiritual rapture …
“For one whose mind is uplifted by rapture the body becomes tranquil and the
mind becomes tranquil …
“For one whose body is tranquil and who is happy the mind becomes
concentrated.”

SĀ 810:
“[When] one has investigated, distinguished, and examined that state, one
gains diligent energy …
“[When] one has become diligent and energetic, the mind becomes glad and
joyful …
“[When] one has become glad and joyful, body and mind are tranquil and calm
…
“[When] body and mind have become happy, one gains concentration.”
-------------------------------
So now the enlightenment factor of concentration has also come up. What
comes after the enlightenment factor of concentration is the enlightenment factor
of equanimity. About it, it is said: so tathāsamāhitaṃ cittaṃ sādhukaṃ
ajjhupekkhitā hoti, "he rightly looks on with equanimity at the mind thus
concentrated".
-------------------------------
Translation Bodhi (2000: 1784):
“He becomes one who closely looks on with equanimity at the mind thus
concentrated.”

SĀ 810:
“[When] the concentration factor of awakening has been fulfilled, then
covetousness and sadness cease and one attains balance and equanimity.”
-------------------------------
Once the mind is concentrated, there is no need to struggle or strive. With
equanimity one has to keep watch and ward over it. As an enlightenment factor,
equanimity can be evalued from another angle. It is the proper basis for the
knowledge of things as they are, yathābhūtañāṇa. The neutrality that goes with
equanimity not only stabilizes concentration, but also makes one receptive to the
knowledge of things as they are. So here we have the seven factors conducive to
enlightenment.
What comes next, as the last of the seven groups, is the noble eightfold path,
ariyo aṭṭhaṅgiko maggo, which is reckoned as the highest among them. There is
some speciality even in the naming of this group. All the other groups show a
plural ending, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā,
pañc'indriyāni, pañca balāni, satta bojjhaṅgā, but this group has a singular
ending, ariyo aṭṭhaṅgiko maggo. The collective sense is suggestive of the fact
that this is the magga-samādhi, the path concentration. The noble eightfold path
is actually the presentation of that concentration of the supramundane path with
its constituents. The singular ending is therefore understandable.
This fact comes to light particularly in the Mahācattārīsakasutta of the
Majjhima Nikāya. It is a discourse that brings out a special analysis of the noble
eightfold path. There, the Buddha explains to the monks the noble right
concentration with its supportive conditions and requisite factors.
Katamo ca, bhikkhave, ariyo sammāsamādhi sa-upaniso saparikkhāro?
Seyyathidaṃ sammā diṭṭhi, sammā saṅkappo, sammā vācā, sammā kammanto,
sammā ājīvo, sammā vāyāmo sammā sati, yā kho, bhikkhave, imehi sattahaṅgehi
cittassa ekaggatā parikkhatā, ayaṃ vuccati, bhikkhave, ariyo sammāsamādhi
sa-upaniso iti pi saparikkhāro iti pi.
"What, monks, is noble right concentration with its supports and requisites?
That is, right view, right intention, right speech, right action, right livelihood,
right effort and right mindfulness - that unification of mind equipped with these
seven factors is called noble right concentration with its supports and
requisites."
-------------------------------
Translation Ñāṇamoli (1995: 934):
“What, bhikkhus, is noble right concentration with its supports and its
requisites, that is, right view, right intention, right speech, right action, right
livelihood, right effort, and right mindfulness? Unification of mind equipped
with these seven factors is called noble right concentration with its supports
and its requisites.”

MĀ 189
“right view, right intention, right speech, right action, right livelihood, right
effort, and right mindfulness. If based on arousing these seven factors, on
being supported [by them] and equipped [with them], the mind progresses
well and attains one-pointedness – then this is reckoned noble right
concentration with its arousing, with its supports and with its equipment.”

2010: "The Mahācattārīsaka-sutta in the Light of its Parallels – Tracing the

Beginnings of Abhidharmic Thought", Journal of the Centre for Buddhist
Studies, Sri Lanka, 8: 59–93.
-------------------------------
So right concentration itself is the path. The singular number is used to denote
the fact that it is accompanied by the requisite factors. Otherwise the plural
maggaṅgā, factors of the path, could have been used to name this category. The
unitary notion has a significance of its own. It is suggestive of the fact that here
we have a unification of all the forces built up by the participative factors of
enlightenment.
In this discourse, the Buddha comes out with an explanation of certain other
important aspects of this noble eightfold path. The fact that right view takes
precedence is emphatically stated several times, tatra, bhikkhave, sammā diṭṭhi
pubbaṅgamā, "therein, monks, right view leads the way".
It is also noteworthy that right view is declared as twofold, sammā diṭṭhiṃ
pahaṃ dvayaṃ vadāmi, "even right view, I say, is twofold". Atthi, bhikkhave,
sammā diṭṭhi sāsavā puññabhāgiyā upadhivepakkā, atthi, bhikkhave, sammā
diṭṭhi ariyā anāsavā lokuttarā maggaṅgā, "there is right view, monks, that is
affected by influxes, on the side of merit and maturing into assets, and there is
right view, monks, that is noble, influx-free, supramundane, a factor of the
path."
 The first type of right view, which is affected by influxes, on the side of merit
and ripening in assets, is the one often met with in general in the analysis of the
noble eightfold path, namely the ten-factored right view. It is known as the right
view which takes kamma as one's own, kammassakatā sammā diṭṭhi. The
standard definition of it runs as follows:
Atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ
phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā
opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye
imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedenti.
"There is an effectiveness in what is given, what is offered and what is
sacrificed, there is fruit and result of good and bad deeds, there is this world and
the other world, there is mother and father, there are beings who are reborn
spontaneously, there are in the world rightly treading and rightly practising
recluses and Brahmins who have realized by themselves by direct knowledge
and declare this world and the other world."
-------------------------------
Translation Ñāṇamoli (1995: 935):
“There is what is given and what is offered and what is sacrificed; there is fruit
and result of good and bad actions; there is this world and the other world;
there is mother and father; there are beings who are reborn spontaneously;
there are in the world good and virtuous recluses and brahmins who have
realised for themselves by direct knowledge and declare this world and the
other world.’”

MĀ 189
“What is right view? This view, namely: ‘there is [efficacy] in giving, there is
[efficacy] in offerings, there is [efficacy] in reciting hymns, there are
wholesome and bad deeds, there is a result of wholesome and bad deeds, there
are this world and another world, there is [obligation towards one’s] father or
mother, in the world there are worthy men who have reached a wholesome
attainment, who are well gone and have progressed well, who by their own
knowledge and experience abide in having themselves realized this world and
the other world’ – this is reckoned right view.”
-------------------------------
This right view is still with influxes, it is on the side of merits and is
productive of saṃsāric assets. About this right view, this discourse has very
little to say. In this Sutta, the greater attention is focussed on that right view
which is noble, influx-free, supramundane, and constitutes a factor of the path. It
is explained as the right view that comes up at the supramundane path moment.
It is noble, ariyā, influx-free, anāsavā, and conducive to transcendence of the
world, lokuttarā. It is defined as follows:
Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino
ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ
dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgā, ayaṃ, bhikkhave,
sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
"Monks that wisdom, that faculty of wisdom, that power of wisdom, that
investigation of states enlightenment factor, that path factor of right view in one
whose mind is noble, whose mind is influx-free, who has the noble path and is
developing the noble path, that is the right view which is noble, influx-free and
supramundane, a factor of the path."
-------------------------------
Translation Ñāṇamoli (1995: 935):
“The wisdom, the faculty of wisdom, the power of wisdom, the investigation-
of-states enlightenment factor, the path factor of right view in one whose
mind is noble, whose mind is taintless, who possesses the noble path and is
developing the noble path: this is right view that is noble, taintless,
supramundane, a factor of the path.”
-------------------------------
All these synonymous terms are indicative of that wisdom directed towards
Nibbāna in that noble disciple. They are representative of the element of
wisdom maintained from the faculty stage upwards in his systematic
development of the enlightenment factors.
It is also noteworthy that, in connection with the supramundane aspect of the
path factors, four significant qualifying terms are always cited, as, for instance,
in the following reference to right view:
Idha, bhikkhave, bhikkhu sammādiṭṭhiṃ bhāveti vivekanissitaṃ
virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, "herein, monks, a monk
develops right view which is based upon seclusion, dispassion and cessation,
maturing in release."
-------------------------------
Translation Bodhi (2000: 1524):
“a bhikkhu develops right view, which is based upon seclusion, dispassion, and
cessation, maturing in release.”

SĀ 768
「修習正見，依遠離、依無欲、依滅、向於捨」(CBETA, T02, no. 99, p. 200, c7-8)
-------------------------------
This is the higher grade of right view, which aims at Nibbāna. It implies the
wisdom of the four noble truths, that noble wisdom which sees the rise and fall,
udayatthagāminī paññā. The line of synonymous terms quoted above clearly
indicates that the noble eightfold path contains, within it, all the faculties,
powers and enlightenment factors so far developed. This is not a mere citation of
apparent synonyms for an academic purpose. It brings out the fact that at the
path moment the essence of all the wisdom that systematically got developed
through the five faculties, the five powers and the seven enlightenment factors
surfaces in the noble disciple to effect the final breakthrough.
 The two-fold definition given by the Buddha is common to the first five
factors of the path: right view, right thought, right speech, right action and right
livelihood. That is to say, all these factors have an aspect that can be called
"tinged with influxes", sa-āsava, "on the side of merit", puññabhāgiya, and
"productive of saṃsāric assets", upadhivepakka, as well as an aspect that
deserves to be called "noble", ariya, "influx-free", anāsava, "supramundane",
lokuttara, "a constituent factor of the path", maggaṅga.
The usual definition of the noble eightfold path is well known. A question
might arise as to the part played by right speech, right action and right livelihood
at the arising of the supramundane path. Their role at the path moment is
described as an abstinence from the four kinds of verbal misconduct, an
abstinence from the three kinds of bodily misconduct, and an abstinence from
wrong livelihood. The element of abstinence therein implied is conveyed by
such terms as ārati virati paṭivirati veramaṇī, "desisting from, abstaining,
refraining, abstinence". It is the very thought of abstaining that represents the
three factors at the path moment and not their physical counterparts. That is to
say, the act of refraining has already been accomplished.
So then we are concerned only with the other five factors of the path. Out of
them, three factors are highlighted as running around and circling around each
of these five for the purpose of their fulfilment, namely right view, right effort
and right mindfulness. This running around and circling around, conveyed by
the two terms anuparidhāvanti and anuparivattanti, is extremely peculiar in this
context.
The role of these three states might be difficult for one to understand.
Perhaps, as an illustration, we may take the case of a VIP, a very important
person, being conducted through a crowd with much pomp. One ushers him in
with his vanguard, another brings up the rear with his bandwagon while yet
another is at hand as the bodyguard-cum-attendant. So also at the path moment
right view shows the way, right effort gives the boost, while right mindfulness
attends at hand.
These security forces keep the wrong side, micchā, of the path factors in
check. The precedence of right view is a salient feature of the noble eightfold
path. The Buddha makes special mention of it, pointing out at the same time the
inner consistency of its internal arrangement.
Tatra, bhikkhave, sammā diṭṭhi pubbaṅgamā hoti. Kathañca, bhikkhave,
sammā diṭṭhi pubbaṅgamā hoti? Sammā diṭṭhissa, bhikkhave, sammā saṅkappo
pahoti, sammā saṅkappassa sammā vācā pahoti, sammā vācassa sammā
kammanto pahoti, sammā kammantassa sammā ājīvo pahoti, sammā ājīvassa
sammā vāyāmo pahoti, sammā vāyāmassa sammā sati pahoti, sammā satissa
sammā samādhi pahoti, sammā samādhissa sammā ñāṇam pahoti, sammā
ñāṇassa sammā vimutti pahoti. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekho
pāṭipado, dasaṅgasamannāgato arahā hoti.
"Therein, monks, right view comes first. And how, monks, does right view
come first? In one of right view, right intention arises. In one of right intention,
right speech arises. In one of right speech, right action arises. In one of right
action, right livelihood arises. In one of right livelihood, right effort arises. In
one of right effort, right mindfulness arises. In one of right mindfulness, right
concentration arises. In one of right concentration, right knowledge arises. In
one of right knowledge, right deliverance arises. Thus, monks, the disciple in
higher training possessed of eight factors becomes an arahant when possessed
of the ten factors."
-------------------------------
Translation Ñāṇamoli (1995: 935):
“Therein, bhikkhus, right view comes first. And how does right view come
first? In one of right view, right intention comes into being; in one of right
intention, right speech comes into being; in one of right speech, right action
comes into being; in one of right action, right livelihood comes into being; in
one of right livelihood, right effort comes into being; in one of right effort,
right mindfulness comes into being; in one of right mindfulness, right
concentration comes into being; in one of right concentration, right
knowledge comes into being; in one of right knowledge, right deliverance
comes into being. Thus, bhikkhus, the path of the disciple in higher training
possesses eight factors, the arahant possesses ten factors.”

MĀ 189
“What are the eight factors with which the one in training is endowed? The
right view of one in training ... (up to) ... the right concentration of one in
training. These are the eight factors with which the one in training is
endowed.”
“What are the ten factors with which the arahant, who has destroyed the
influxes, is endowed? The right view of one beyond training ... (up to) ... the
right knowledge of one beyond training. These are reckoned the ten factors
with which the arahant, who has destroyed the influxes, is endowed.”

(at an earlier point in the discourse):

“Right view gives rise to right intention, right intention gives rise to right
speech, right speech gives rise to right action, right action gives rise to right
livelihood, right livelihood gives rise to right effort, right effort gives rise to
right mindfulness, and right mindfulness gives rise to right concentration.”
-------------------------------
The fundamental importance of right view as the forerunner is highlighted by
the Buddha in some discourses. In a particular discourse in the Aṅguttara
Nikāya, it is contrasted with the negative role of wrong view.
Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ
yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yathādiṭṭhi samattaṃ
samādinnaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca
cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhaya
akantāya amanāpāya ahitāya dukkhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hi,
bhikkhave, pāpikā.
"Monks, in the case of a person with wrong view, whatever bodily deed he
does accords with the view he has grasped and taken up, whatever verbal deed
he does accords with the view he has grasped and taken up, whatever mental
deed he does accords with the view he has grasped and taken up, whatever
intention, whatever aspiration, whatever determination, whatever preparations
he makes, all those mental states conduce to unwelcome, unpleasant,
unwholesome, disagreeable and painful consequences. Why is that? The view,
monks, is evil."
-------------------------------
Translation Bodhi (2012: 118):
“Bhikkhus, for a person of wrong view, whatever bodily kamma, verbal
kamma, and mental kamma he instigates and undertakes in accordance with
that view, and whatever his volition, yearning, inclination, and volitional
activities, all lead to what is unwished for, undesired, and disagreeable, to
harm and suffering. For what reason? Because the view is bad.”

EĀ 17.5
「邪見眾生所念、所趣及餘諸行，一切無可貴者，世間人民所不貪樂。所
以然者，以其邪見不善故也」(CBETA, T02, no. 125, p. 583, a20-22)
-------------------------------
Due to the evil nature of the view, all what follows from it partakes of an evil
character. Then he gives an illustration for it.
Seyyathāpi, bhikkhave, nimbabījaṃ vā kosātakībījaṃ vā tittakalābubījaṃ vā
allāya paṭhaviyā nikkhittaṃ yañceva paṭhavirasaṃ upādiyati yañca āporasaṃ
upādiyati sabbaṃ taṃ tittakattāya kaṭukattāya asātattāya saṃvattati. Taṃ kissa
hetu? Bījaṃ hi, bhikkhave, pāpakaṃ.
"Just as, monks, in the case of a margosa seed or a bitter gourd seed, or a long
gourd seed thrown on wet ground, whatever taste of the earth it draws in,
whatever taste of the water it draws in, all that conduces to bitterness, to
sourness, to unpleasantness. Why is that? The seed, monks, is bad."
-------------------------------
Translation Bodhi (2012: 118):
“Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd were
planted in moist soil. Whatever nutrients it takes up from the soil and from the
water would all lead to its bitter, pungent, and disagreeable flavor. For what
reason? Because the seed is bad.”

EĀ 17.5
「猶如有諸苦菓之子。所謂苦菓、苦蔘子、葶藶子、畢地槃持子，及諸餘苦
子，便於良地種此諸子，然後生苗猶復故苦。所以然者，以其子本苦故」
(CBETA, T02, no. 125, p. 583, a22-26)
-------------------------------
 Then he makes a similar statement with regard to right view.
Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ
yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ yathādiṭṭhi samattaṃ
samādinnaṃ yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca
cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhaya
kantāya manāpāya hitāya sukhāya saṃvattanti. Taṃ kissa hetu? Diṭṭhi hi,
bhikkhave, bhaddikā.
"Monks, in the case of a person with right view, whatever bodily deed he does
accords with the view he has grasped and taken up, whatever verbal deed he
does accords with the view he has grasped and taken up, whatever mental deed
he does accords with the view he has grasped and taken up, whatever intention,
whatever aspiration, whatever determination, whatever preparations he makes,
all those mental states conduce to welcome, pleasant, wholesome, agreeable and
happy consequences. Why is that? The view, monks, is good."
-------------------------------
Translation Bodhi (2012: 118):
“Bhikkhus, for a person of right view, whatever bodily kamma, verbal kamma,
and mental kamma he instigates and undertakes in accordance with that view,
and whatever his volition, yearning, inclination, and volitional activities, all
lead to what is wished for, desired, and agreeable, to well-being and happiness.
For what reason? Because the view is good.”

EĀ 17.6
「正見眾生所念、所趣及諸餘行，一切盡可貴敬，世間人民所可貪樂。所
以者何？以其正見妙故」(CBETA, T02, no. 125, p. 583, b4-6)
-------------------------------
Then comes the illustration for it.
Seyyathāpi, bhikkhave, ucchubījaṃ vā sālibījaṃ vā muddikābījaṃ vā allāya
paṭhaviyā nikkhittaṃ yañceva paṭhavirasaṃ upādiyati yañca āporasaṃ
upādiyati sabbaṃ taṃ madhurattāya sātattāya asecanakattāya saṃvattati. Taṃ
kissa hetu? Bījaṃ hi, bhikkhave, bhaddakaṃ.
"Just as, monks, in the case of a sugar cane seedling or a sweet paddy seed, or
a grape seed thrown on wet ground, whatever taste of the earth it draws in,
whatever taste of the water it draws in, all that conduces to sweetness,
agreeableness and deliciousness. Why is that? The seed, monks, is excellent."
-------------------------------
Translation Bodhi (2012: 118):
“Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in
moist soil. Whatever nutrients it takes up from the soil and from the water
would all lead to its sweet, agreeable, and delectable flavor. For what reason?
Because the seed is good.”

EĀ 17.6
「猶如有諸甜菓，若甘蔗、若蒲桃菓，及諸一切甘美之菓，有人修治良地
，而取種之，然後生子皆悉甘美，人所貪樂。所以然者，以其菓子本甘美
故」(CBETA, T02, no. 125, p. 583, b6-10)
-------------------------------
This explains why the noble eightfold path begins with right view. This
precedence of view is not to be found in the other groups of participative factors
of enlightenment. The reason for this peculiarity is the fact that view has to
come first in any total transformation of personality in an individual from a
psychological point of view.
A view gives rise to thoughts, thoughts issue in words, words lead to actions,
and actions mould a livelihood. Livelihood forms the basis for the development
of other virtues on the side of meditation, namely right effort, right mindfulness
and right concentration. So we find the precedence of right view as a unique
feature in the noble eightfold path.
The fundamental importance of the noble eightfold path could be assessed
from another point of view. It gains a high degree of recognition due to the fact
that the Buddha has styled it as the middle path. For instance, in the
Dhammacakkappavattanasutta, the discourse on the turning of the wheel, the
middle path is explicitly defined as the noble eightfold path. It is sufficiently
well known that the noble eightfold path has been called the middle path by the
Buddha. But the basic idea behind this definition has not always been correctly
understood.
In the Dhammacakkappavattanasutta the Buddha has presented the noble
eightfold path as a middle path between the two extremes called
kāmasukhallikānuyogo, the pursuit of sensual pleasure, and
attakilamathānuyogo, the pursuit of self-mortification.
The concept of a 'middle' might make one think that the noble eightfold path
is made up by borrowing fifty per cent from each of the two extremes, the
pursuit of sense pleasures and the pursuit of self-mortification. But it is not such
a piecemeal solution. There are deeper implications involved. The
Mahācattārīsakasutta in particular brings out the true depth of this middle path.
Instead of grafting half of one extreme to half of the other, the Buddha rejected
the wrong views behind both those pursuits and, avoiding the pitfalls of both,
presented anew a middle path in the form of the noble eightfold path.
By way of clarification, we may draw attention to the fact that one inclines to
the pursuit of sense pleasures by taking one's stance on the annihilationist view.
It amounts to the idea that there is no rebirth and that one can indulge in sense
pleasures unhindered by ethical considerations of good and evil. It inculcates a
nihilistic outlook characterized by a long line of negatives.
In contradistinction to it, we have the affirmative standpoint forming the
lower grade of the right view referred to above, namely the right view which
takes kamma as one's own, kammasakatā sammā diṭṭhi. The positive outlook in
this right view inculcates moral responsibility and forms the basis for skilful or
meritorious deeds. That is why it is called puññabhāgiya, on the side of merits.
By implication, the nihilistic outlook, on the other hand, is on the side of
demerit, lacking a basis for skilful action.
In our analysis of the law of dependent arising, also, we happened to mention
the idea of a middle path. But that is from the philosophical standpoint. Here we
are concerned with the ethical aspect of the middle path. As far as the ethical
requirements are concerned, a nihilistic view by itself does not entitle one to
deliverance. Why? Because the question of influxes is there to cope with. So
long as the influxes of sensuality, kāmāsavā, of becoming, bhavāsavā, and of
ignorance, avijjāsavā, are there, one cannot escape the consequences of action
merely by virtue of a nihilistic view. That is why the Buddha took a positive
stand on those ten postulates. Where the nihilist found an excuse for indulgence
in sensuality by negating, the Buddha applied a corrective by asserting. This
affirmative stance took care of one extremist trend.
But the Buddha did not stop there. In the description of the higher grade of
right view we came across the terms ariyā anāsavā lokuttarā maggaṅgā. In the
case of the lower grade it is sa-āsavā, with influxes, here it is anāsavā, influx-
free. At whatever moment the mind develops that strength to withstand the
influxes, one is not carried away by worldly conventions. That is why the right
view at the supramundane path moment is called influx-free. There is an
extremely subtle point involved in this distinction. This noble influx-free right
view, that is a constituent of the supramundane path, ariyā anāsavā lokuttarā
maggaṅgā, is oriented towards cessation, nirodha. The right view that takes
kamma as one's own, kammasakatā sammā diṭṭhi, on the other hand is oriented
towards arising, samudaya.
Due to the fact that the right view at the path moment is oriented towards
cessation we find it qualified with the terms vivekanissitaṃ virāganissitaṃ
nirodhanissitaṃ vossaggapariṇāmiṃ, "based upon seclusion, dispassion and
cessation, maturing in release". It is this orientation towards Nibbāna that paves
the way for the signless, animitta, the undirected, appaṇihita, and the
void, suññata. We have already discussed at length about them in our previous
sermons. Perhaps, while listening to them, some might have got scared at the
thought 'so then there is not even a mother or a father'. That is why the word
suññatā, voidness, drives terror into those who do not understand it properly.
Here we see the depth of the Buddha's middle path. That right view with
influxes, sa-āsavā, is on the side of merits, puññabhāgiya, not demerit, apuñña.
If the Buddha sanctions demerit, he could have endorsed the nihilistic view
that there is no this world or the other world, no mother or father. But due to the
norm of kamma which he explained in such terms as kammassakā sattā
kammadāyādā kammayonī kammabandhū, "beings have kamma as their own,
they are inheritors of kamma, kamma is their matrix, kamma is their relative", so
long as ignorance and craving are there, beings take their stand on convention
and go on accumulating kamma. They have to pay for it. They have to suffer the
consequences.
 Though with influxes, sa-āsava, that right view is on the side of merit,
puññabhāgiya, which mature into saṃsāric assets, upadhivepakka, in the form
of the conditions in life conducive even to the attainment of Nibbāna. That kind
of right view is preferable to the nihilistic view, although it is of a second grade.
But then there is the other side of the saṃsāric problem. One cannot afford to
stagnate there. There should be a release from it as a permanent solution. That is
where the higher grade of right view comes in, the noble influx-free right view
which occurs as a factor of the path. It is then that the terms animitta, signless,
appaṇihita, the undirected and suññata, the void, become meaningful.
When the mind is weaned away from the habit of grasping signs, from
determining and from the notion of self-hood, the three doorways to deliverance,
the signless, the undirected and the void, would open up for an exit from this
saṃsāric cycle. The cessation of existence is Nibbāna, bhavanirodho nibbānaṃ.
Here, then, we have the reason why the noble eightfold path is called the middle
path.
In the life of a meditator, also, the concept of a middle path could sometimes
give rise to doubts and indecision. One might wonder whether one should strive
hard or lead a comfortable life. A midway solution between the two might be
taken as the middle path. But the true depth of the middle path emerges from the
above analysis of the twofold definition of the noble eightfold path. It is because
of this depth of the middle path that the Buddha made the following declaration
in the Aggappasādasutta of the Aṅguttara Nikāya:
Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggam
akkhāyati. "Monks, whatever prepared things there are, the noble eightfold path
is called the highest among them".
-------------------------------
Translation Bodhi (2012: 422):
“To whatever extent there are phenomena that are conditioned, the noble
eightfold path is declared the foremost among them.”

EĀ 21.1
「所謂諸法：有漏、無漏，有為、無為，無欲、無染，滅盡、涅槃；然涅
槃法於諸法中，最尊、最上，無能及者」(CBETA, T02, no. 125, p. 602, a11-13)
-------------------------------
It is true that the noble eightfold path is something prepared and that is why
we showed its relation to causes and conditions. Whatever is prepared is not
worthwhile, and yet, it is by means of this prepared noble eightfold path that the
Buddha clears the path to the unprepared. This is an extremely subtle truth,
which only a Buddha can discover and proclaim to the world. It is not easy to
discover it, because one tends to confuse issues by going to one extreme or
another. One either resorts to the annihilationist view and ends up by giving way
to indulgence in sensuality, or inclines towards the eternalist view and struggles
to extricate self by self-mortification.
 In the Dhamma proclaimed by the Buddha one can see a marvellous middle
way. We have already pointed it out in earlier sermons by means of such
illustrations as sharpening a razor. There is a remarkable attitude of non-
grasping about the middle path, which is well expressed by the term
atammayatā, non-identification. Relying on one thing is just for the purpose of
eliminating another, as exemplified by the simile of the relay of chariots.
The key terms signifying the aim and purpose of this middle path are
vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, "based
upon seclusion, dispassion and cessation, maturing in release". Placed in this
saṃsāric predicament, one cannot help resorting to certain things to achieve this
aim. But care is taken to see that they are not grasped or clung to. It is a process
of pushing away one thing with another, and that with yet another, a via media
based on relativity and pragmatism. The noble eightfold path marks the
consummation of this process, its systematic fulfilment. That is why we tried to
trace a process of a gradual development among the thirty-seven participative
factors of enlightenment.
Even the internal arrangement within each group is extraordinary. There is an
orderly arrangement from beginning to end in an ascending order of importance.
Sometimes, an analysis could start from the middle and extend to either side.
Some groups portray a gradual development towards a climax. The noble
eightfold path is exceptionally striking in that it indicates how a complete
transformation of personality could be effected by putting right view at the head
as the forerunner.
Perhaps the most impressive among discourses in which the Buddha
highlighted the pervasive significance of the noble eightfold path is the
Ākāsasutta, "Sky Sutta", in the Magga Saṃyutta of the Saṃyutta Nikāya.
"Just as, monks, various winds blow in the sky, easterly winds, westerly
winds, northerly winds, southerly winds, dusty winds, dustless winds, cold
winds and hot winds, gentle winds and strong winds; so too, when a monk
develops and cultivates the noble eightfold path, for him the four foundations of
mindfulness go to fulfilment by development, the four right efforts go to
fulfilment by development, the four bases for success go to fulfilment by
development, the five spiritual faculties go to fulfilment by development, the
five powers go to fulfilment by development, the seven factors of enlightenment
go to fulfilment by development."
All these go to fulfilment by development only when the noble eightfold path
is developed in the way described above, namely based upon seclusion,
dispassion and cessation, maturing in release, vivekanissitaṃ virāganissitaṃ
nirodhanissitaṃ vossaggapariṇāmiṃ. That is to say, with Nibbāna as the goal of
endeavour. Then none of the preceding categories go astray. They all contribute
to the perfection and fulfilment of the noble eightfold path. They are all
enshrined in it. So well knitted and pervasive is the noble eightfold path.
Another discourse of paramount importance, which illustrates the pervasive
influence of the noble eightfold path, is the MahāSaḷāyatanikasutta of the
Majjhima Nikāya. There the Buddha shows us how all the other enlightenment
factors are included in the noble eightfold path. In our discussion on Nibbāna,
we happened to mention that the cessation of the six sense-spheres is Nibbāna.
If Nibbāna is the cessation of the six sense-spheres, it should be possible to lay
down a way of practice leading to Nibbāna through the six sense-spheres
themselves. As a matter of fact, there is such a way of practice and this is what
the MahāSaḷāyatanikasutta presents in summary form.
In this discourse, the Buddha first portrays how on the one hand the saṃsāric
suffering arises depending on the six-fold sense-sphere. Then he explains how
on the other hand the suffering could be ended by means of a practice pertaining
to the six-fold sense-sphere itself.
Cakkhuṃ, bhikkhave, ajānaṃ apassaṃ yathābhūtaṃ, rūpe ajānaṃ apassaṃ
yathābhūtaṃ, cakkhuviññāṇaṃ ajānaṃ apassaṃ yathābhūtaṃ,
cakkhusamphassaṃ ajānaṃ apassaṃ yathābhūtaṃ, yampidaṃ
cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ vā
adukkhamasukhaṃ vā tampi ajānaṃ apassaṃ yathābhūtaṃ, cakkhusmiṃ
sārajjati, rūpesu sārajjati, cakkhuviññāṇe sārajjati, cakkhusamphasse sārajjati,
yampidaṃ cakkhusamphassapaccayā uppajjati vedayitaṃ sukhaṃ vā dukkhaṃ
vā adukkhamasukhaṃ vā tasmimpi sārajjati.
Tassa sārattassa saṃyuttasa sammūḷhassa assādānupassino viharato āyatiṃ
pañcupādānakkhandhā upacayaṃ gacchanti. Taṇhā cassa ponobhavikā
nandirāgasahagatā tatratatrābhinandinī sā cassa pavaḍḍhati. Tassa kāyikāpi
darathā pavaḍḍhanti, cetasikāpi darathā pavaḍḍhanti, kāyikāpi santāpā
pavaḍḍhanti, cetasikāpi santāpā pavaḍḍhanti, kāyikāpi pariḷāhā pavaḍḍhanti,
cetasikāpi pariḷāhā pavaḍḍhanti. So kāyadukkhampi cetodukkhampi
paṭisaṃvedeti.
"Monks, not knowing and not seeing the eye as it actually is, not knowing and
not seeing forms as they actually are, not knowing and not seeing eye-
consciousness as it actually is, not knowing and not seeing eye-contact as it
actually is, whatever is felt as pleasant or unpleasant or neither-unpleasant-nor-
pleasant, arising dependent on eye-contact, not knowing and not seeing that too
as it actually is, one gets lustfully attached to the eye, to forms, to eye-
consciousness, to eye-contact, and to whatever is felt as pleasant or unpleasant
or neither-unpleasant-nor-pleasant, arising in dependence on eye-contact.
And for him, who is lustfully attached, fettered, infatuated, contemplating
gratification, the five aggregates of grasping get accumulated for the future and
his craving, which makes for re-becoming, which is accompanied by delight and
lust, delighting now here now there, also increases, his bodily stresses increase,
his mental stresses increase, his bodily torments increase, his mental torments
increase, his bodily fevers increase, his mental fevers increase, and he
experiences bodily and mental suffering."
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Translation Ñāṇamoli (1995: 1137):
“When one does not know and see the eye as it actually is, when one does not
know and see forms as they actually are, when one does not know and see eye-
consciousness as it actually is, when one does not know and see eye-contact as
it actually is, when one does not know and see as it actually is [the feeling] felt
as pleasant or painful or neither-painful-nor-pleasant that arises with eye-
contact as condition, then one is inflamed by lust for the eye, for forms, for
eye-consciousness, for eye-contact, for [the feeling] felt as pleasant or painful
or neither-painful-nor-pleasant that arises with eye-contact as condition.
“When one abides inflamed by lust, fettered, infatuated, contemplating
gratification, then the five aggregates affected by clinging are built up for
oneself in the future; and one’s craving—which brings renewal of being, is
accompanied by delight and lust, and delights in this and that—increases.
One’s bodily and mental troubles increase, one’s bodily and mental torments
increase, one’s bodily and mental fevers increase, and one experiences bodily
and mental suffering.”

SĀ 305
「謂於眼入處不如實知見者，色、眼識、眼觸、眼觸因緣生受，內覺若苦
、若樂、不苦不樂，不如實知見；不如實知見故，於眼染著，若色、眼識
、眼觸、眼觸因緣生受，內覺若苦、若樂、不苦不樂，皆生染著。如是耳
、鼻、舌、身、意，若法、意識、意觸、意觸因緣生受，內覺若苦、若樂
、不苦不樂，不如實知見；不如實知見故，生染著。如是染著相應、愚闇
、顧念、結縛其心，長養五受陰，及當來有愛、貪、喜悉皆增長，身心疲
惡，身心壞燒然，身心熾然，身心狂亂，身生苦覺；彼身生苦覺故，於未
來世生、老、病、死、憂、悲、惱、苦悉皆增長，是名純一大苦陰聚集」
(CBETA, T02, no. 99, p. 87, b2-14)
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In this way, the Buddha first of all delineates how the entire saṃsāric
suffering arises in connection with the six-fold sense-sphere. We will discuss the
rest of the discourse in our next sermon.