1.1Evaṁ me sutaṁ—So I have heard.¹1.2ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.1.3Tatra kho bhagavā bhikkhū āmantesi:There the Buddha addressed the mendicants,1.4“bhikkhavo”ti.“Mendicants!”

1.5“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Venerable sir,” they replied.1.6Bhagavā etadavoca:The Buddha said this:

2.1“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ.“Mendicants, I will teach you noble right immersion with its vital conditions and its prerequisites.²2.2Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen and apply your mind well, I will speak.”

2.3“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, sir,” they replied.2.4Bhagavā etadavoca:The Buddha said this:

3.1“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?“And what is noble right immersion with its vital conditions and its prerequisites?3.2Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati;They are: right view, right purpose, right speech, right action, right livelihood, right effort, and right mindfulness.3.3yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā—Unification of mind with these seven factors as prerequisites3.4ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.³

4.1Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.⁴4.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?4.3Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.When you understand wrong view as wrong view and right view as right view, that’s your right view.⁵

5.1PTS 3.72Katamā ca, bhikkhave, micchādiṭṭhi?And what is wrong view?5.2‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no such thing as mother and father, or beings that are reborn spontaneously. And there’s no ascetic or brahmin who is rightly comported and rightly practiced, and who describes the afterlife after realizing it with their own insight.’5.3ayaṁ, bhikkhave, micchādiṭṭhi.This is wrong view.

6.1Katamā ca, bhikkhave, sammādiṭṭhi?And what is right view?6.2Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—Right view is twofold, I say.6.3atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;There is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments.⁶6.4atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.And there is right view that is noble, undefiled, transcendent, a factor of the path.⁷

7.1Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?And what is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments?7.2‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are such things as mother and father, and beings that are reborn spontaneously. And there are ascetics and brahmins who are rightly comported and rightly practiced, and who describe the afterlife after realizing it with their own insight.’7.3ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.This is right view that is accompanied by defilements, partakes of good deeds, and ripens in attachments.

8.1Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?And what is right view that is noble, undefiled, transcendent, a factor of the path?8.2Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—It’s the wisdom—the faculty of wisdom, the power of wisdom, the awakening factor of investigation of principles, and right view as a factor of the path—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.⁸8.3ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.This is called right view that is noble, undefiled, transcendent, a factor of the path.

9.1So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.They make an effort to give up wrong view and embrace right view: that’s their right effort.9.2So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati.Mindfully they give up wrong view and embrace right view: that’s their right mindfulness.9.3Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.So these three things keep running and circling around right view, namely: right view, right effort, and right mindfulness.⁹

10.1PTS 3.73Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.¹⁰10.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?10.3Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.When you understand wrong purpose as wrong purpose and right purpose as right purpose, that’s your right view.¹¹

11.1Katamo ca, bhikkhave, micchāsaṅkappo?And what is wrong purpose?11.2Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—Purposes of sensuality, of malice, and of cruelty.11.3ayaṁ, bhikkhave, micchāsaṅkappo.This is wrong purpose.

12.1Katamo ca, bhikkhave, sammāsaṅkappo?And what is right purpose?12.2Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right purpose is twofold, I say.12.3atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;There is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments.12.4atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.And there is right purpose that is noble, undefiled, transcendent, a factor of the path.

13.1Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?And what is right purpose that is accompanied by defilements, partakes of good deeds, and ripens in attachments?13.2Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo:Purposes of renunciation, good will, and harmlessness.13.3‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.This is right purpose that is accompanied by defilements.

14.1Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?And what is right purpose that is noble, undefiled, transcendent, a factor of the path?14.2Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—It’s the thinking—the placing of the mind, thought, planting, implanting, embedding of the mind, verbal process—in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.¹²14.3ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.This is right purpose that is noble.

15.1So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.They make an effort to give up wrong purpose and embrace right purpose: that’s their right effort.15.2So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati.Mindfully they give up wrong purpose and take up right purpose: that’s their right mindfulness.15.3Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.So these three things keep running and circling around right purpose, namely: right view, right effort, and right mindfulness.

16.1PTS 3.74Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.16.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?16.3Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi.When you understand wrong speech as wrong speech and right speech as right speech, that’s your right view.

17.1Katamā ca, bhikkhave, micchāvācā?And what is wrong speech?17.2Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—Speech that’s false, backbiting, harsh, or nonsensical.17.3ayaṁ, bhikkhave, micchāvācā.This is wrong speech.

18.1Katamā ca, bhikkhave, sammāvācā?And what is right speech?18.2Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right speech is twofold, I say.18.3atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;There is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments.18.4atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.And there is right speech that is noble, undefiled, transcendent, a factor of the path.

19.1Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?And what is right speech that is accompanied by defilements, partakes of good deeds, and ripens in attachments?19.2Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—Refraining from lying, divisive speech, harsh speech, and talking nonsense.¹³19.3ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.This is right speech that is accompanied by defilements.

20.1Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?And what is right speech that is noble, undefiled, transcendent, a factor of the path?20.2Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—It’s the desisting, abstaining, abstinence, and refraining from the four kinds of bad verbal conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.¹⁴20.3ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.This is right speech that is noble.

21.1So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo.They make an effort to give up wrong speech and embrace right speech: that’s their right effort.21.2So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati.Mindfully they give up wrong speech and take up right speech: that’s their right mindfulness.21.3Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.So these three things keep running and circling around right speech, namely: right view, right effort, and right mindfulness.

22.1PTS 3.75Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.22.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?22.3Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi.When you understand wrong action as wrong action and right action as right action, that’s your right view.

23.1Katamo ca, bhikkhave, micchākammanto?And what is wrong action?23.2Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—Killing living creatures, stealing, and sexual misconduct.23.3ayaṁ, bhikkhave, micchākammanto.This is wrong action.

24.1Katamo ca, bhikkhave, sammākammanto?And what is right action?24.2Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right action is twofold, I say.24.3atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;There is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments.24.4atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.And there is right action that is noble, undefiled, transcendent, a factor of the path.

25.1Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?And what is right action that is accompanied by defilements, partakes of good deeds, and ripens in attachments?25.2Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—Refraining from killing living creatures, stealing, and sexual misconduct.25.3ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.This is right action that is accompanied by defilements.

26.1Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?And what is right action that is noble, undefiled, transcendent, a factor of the path?26.2Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—It’s the desisting, abstaining, abstinence, and refraining from the three kinds of bad bodily conduct in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.26.3ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.This is right action that is noble.

27.1So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo.They make an effort to give up wrong action and embrace right action: that’s their right effort.27.2So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati.Mindfully they give up wrong action and take up right action: that’s their right mindfulness.27.3Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.So these three things keep running and circling around right action, namely: right view, right effort, and right mindfulness.

28.1Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.28.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?28.3Micchāājīvaṁ ‘micchāājīvo’ti pajānāti, sammāājīvaṁ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi.When you understand wrong livelihood as wrong livelihood and right livelihood as right livelihood, that’s your right view.

29.1Katamo ca, bhikkhave, micchāājīvo?And what is wrong livelihood?29.2Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—Fawning, flattery, hinting, and belittling, and using material things to chase after other material things.¹⁵29.3ayaṁ, bhikkhave, micchāājīvo.This is wrong livelihood.

30.1Katamo ca, bhikkhave, sammāājīvo?And what is right livelihood?30.2Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right livelihood is twofold, I say.30.3atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;There is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments.30.4atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.And there is right livelihood that is noble, undefiled, transcendent, a factor of the path.

31.1Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?And what is right livelihood that is accompanied by defilements, partakes of good deeds, and ripens in attachments?31.2Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—It’s when a noble disciple gives up wrong livelihood and earns a living by right livelihood.31.3ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.This is right livelihood that is accompanied by defilements.

32.1Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?And what is right livelihood that is noble, undefiled, transcendent, a factor of the path?32.2Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—It’s the desisting, abstaining, abstinence, and refraining from wrong livelihood in one intent on the noble, intent on the undefiled, who possesses the noble path and develops the noble path.32.3ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.This is right livelihood that is noble.

33.1So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.They make an effort to give up wrong livelihood and embrace right livelihood: that’s their right effort.33.2So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati.Mindfully they give up wrong livelihood and take up right livelihood: that’s their right mindfulness.33.3Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.So these three things keep running and circling around right livelihood, namely: right view, right effort, and right mindfulness.¹⁶

34.1PTS 3.76Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.34.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?34.3Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.Right view produces right purpose. Right purpose produces right speech. Right speech produces right action. Right action produces right livelihood. Right livelihood produces right effort. Right effort produces right mindfulness. Right mindfulness produces right immersion. Right immersion produces right knowledge. Right knowledge produces right freedom.¹⁷34.4Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.So the trainee has eight factors, while the perfected one has ten factors.¹⁸34.5Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.And here too, the eradication of many bad, unskillful qualities is fully developed due to right knowledge.

35.1PTS 3.77Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.In this context, right view comes first.35.2Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how does right view come first?35.3Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.For one of right view, wrong view is worn away.¹⁹35.4Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.And the many bad, unskillful qualities that arise because of wrong view are worn away.35.5Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.And because of right view, many skillful qualities are fully developed.35.6Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe…For one of right purpose, wrong purpose is worn away. …35.7sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …For one of right speech, wrong speech is worn away. …35.8sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …For one of right action, wrong action is worn away. …35.9sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …For one of right livelihood, wrong livelihood is worn away. …35.10sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …For one of right effort, wrong effort is worn away. …35.11sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …For one of right mindfulness, wrong mindfulness is worn away. …35.12sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …For one of right immersion, wrong immersion is worn away. …35.13sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti …For one of right knowledge, wrong knowledge is worn away. …35.14sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti.For one of right freedom, wrong freedom is worn away.35.15Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.And the many bad, unskillful qualities that arise because of wrong freedom are worn away.35.16Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.And because of right freedom, many skillful qualities are fully developed.

36.1Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—So there are twenty on the side of the skillful, and twenty on the side of the unskillful.²⁰36.2mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.This exposition of the teaching on the Great Forty has been rolled forth. And it cannot be rolled back by any ascetic or brahmin or god or Māra or divinity or by anyone in the world.

37.1PTS 3.78Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—∥If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on ten legitimate grounds in this very life.37.2sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;If such a gentleman criticizes right view, they praise and honor the ascetics and brahmins who have wrong view.37.3sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;If they criticize right purpose …37.4sammāvācañce bhavaṁ garahati …pe…right speech …37.5sammākammantañce bhavaṁ garahati …right action …37.6sammāājīvañce bhavaṁ garahati …right livelihood …37.7sammāvāyāmañce bhavaṁ garahati …right effort …37.8sammāsatiñce bhavaṁ garahati …right mindfulness …37.9sammāsamādhiñce bhavaṁ garahati …right immersion …37.10sammāñāṇañce bhavaṁ garahati …right knowledge …37.11sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā.right freedom, they praise and honor the ascetics and brahmins who have wrong freedom.37.12Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.If any ascetic or brahmin imagines they can criticize and reject the exposition of the teaching on the Great Forty, they deserve rebuttal and criticism on these ten legitimate grounds in this very life.

38.1Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism, didn’t imagine that the Great Forty should be criticized or rejected.²¹38.2Taṁ kissa hetu?Why is that?38.3Nindābyārosaupārambhabhayā”ti.For fear of being blamed, provoked, and faulted.”

38.4Idamavoca bhagavā.That is what the Buddha said.38.5Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Satisfied, the mendicants approved what the Buddha said.

38.6Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.