44:1 avijja vagga - english - george...

44:1 Avijja Vagga - English

file:///I|/.../Samyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/01-Avijjavaggo-e.html[8/11/2010 3:55:06 AM]

Sutta PitakaSamyutta Nikàya

Volume V Ý MahàvaggoSamyutta 44 Ý Magga Saüyutta

Chapter 1 Ý Avijjà Vagga

I worship that rightfully Enlightened Worthy One!

44. 1. 1(1) Avijjà Ý Ignorance

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anathapiõóika in Jeta's Grove inSàvatthi.

2. From there the Blessed One addressed the monks and those monks responded pleasantly and the Blessed One said:

3. ßMonks, ignorance precedes demerit, followed by lack of shame and remorse. Monks, to the ignorant not seeingone, wrong view arises. To one with wrong view wrong thoughts arise, to one with wrong thoughts wrong speech, toone with wrong speech wrong action, to one with wrong action wrong livelihood, to one with wrong livelihood wrongendeavor, to one with wrong endeavor wrong establishment of mindfulness and to one with wrong establishment ofmindfulness wrong concentration arises.

4. ßMonks, knowledge precedes merit, followed by shame and remorse. Monks, to the knowing, seeing one, right viewarises. To one with right view right thoughts arise, to one with right thoughts right speech, to one with right speechright action, to one with right action right livelihood, to one with right livelihood right endeavor, to one with rightendeavor right establishment of mindfulness and to one with right establishment of mindfulness right concentrationarises.û

44. 1. 2.(2) Upaóóhaü Ý A Half

1. I heard thus. At one time the Blessed One lived with the Sakyas, in a hamlet named Sakkara.

2. Then venerable ânanda approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One:ßVenerable sir, Blessed One, half the holy life is associating a virtuous friend and developing a good virtuouscompanionship.û

3. ßânanda, do not say so, the complete holy life is associating a virtuous friend and developing a good virtuouscompanionship. ânanda, the monk's expectation should be the development and making much of the Noble EightfoldPath of the virtuous friend and developing a good virtuous companionship

4. ßânanda, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of thegood virtuous companionship? Here ânanda, the monk develops right view secluded, without excitement with the hopeof ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, with thehope of ceasing and surrendering with maturity. The monk develops right speech secluded, without excitement, withthe hope of ceasing and surrendering with maturity. The monk develops right action secluded, without excitement withthe 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, withoutexcitement with the hope of ceasing and surrendering with maturity. The monk develops right establishment ofmindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monkdevelops right concentration secluded, without excitement with the hope of ceasing and surrendering with maturity.ânanda, in this manner the monk develops and makes much of the Noble Eightfold Path of the virtuous friend anddevelops a good virtuous companionship.

5. ßânanda, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path ofthe virtuous friend and makes much of the good virtuous companionship. ânanda, 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, beingssubject to death are released from death, beings subject to grief, lament, unpleasantness, displeasure and distress arereleased from grief, lament, unpleasantness, displeasure and distress. ânanda, in this manner it should be known howthe monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuouscompanionship.û

44. 1. 3.(3) Sàriputta

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove inSàvatthi.

2. Then venerable Sariputta approached the Blessed One worshipped and sat on a side. Sitting said to the Blessed One:ßVenerable sir, Blessed One the complete holy life is associating a virtuous friend and developing a good virtuouscompanionship.û

3. ßExcellent! Sariputta, it is so, the complete holy life is associating a virtuous friend and developing a good virtuouscompanionship. Sariputta, the monk's expectation should be the development and making much of the Noble EightfoldPath of the virtuous friend and developing a good virtuous companionship

4. ßSariputta, how does the monk make much of the Noble Eightfold Path of the virtuous friend and make much of thegood virtuous companionship? Here, Sariputta, the monk develops right view secluded, without excitement with thehope of ceasing and surrendering with maturity. The monk develops right thoughts secluded, without excitement, withthe 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 excitementwith the hope of ceasing and surrendering with maturity. The monk develops right livelihood secluded, withoutexcitement 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 ofmindfulness secluded, without excitement with the hope of ceasing and surrendering with maturity. The monkdevelops 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 anddevelops a good virtuous companionship.

5. ßSariputta, in this manner you should know how the monk develops and makes much of the Noble Eightfold Path ofthe virtuous friend and makes much of the good virtuous companionship. Sariputta, beings subject to birth coming tome; 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 distressare released from grief, lament, unpleasantness, displeasure and distress. Sariputta, in this manner it should be knownhow the monk develops the Noble Eightfold Path of the virtuous friend and makes much of the good virtuouscompanionship.û

44. 1. 4.(4) Bràhmano Ý A Brahmin




2. Then venerable ânanda dressing robes and taking bowl and robes in the morning entered Sàvatthi for the almsround.

3. Venerable ânanda saw the Brahmin Janussoni enjoying a trip to Sàvatthi in a completely white chariot drawn bywhite mares, decorated in white, the accessories, reins and the driving stick all in white and with a white parasol andwhite canopy. He too was dressed in white, with a white tail fan for fanning and wearing white slippers. People whosaw the sight shouted, ßLook! it is Brahma, in the divine chariot!.û

4. Venerable ânanda having done the alms round and after the meal was over approached the Blessed One, worshippedand sat on a side. Sitting venerable ânanda said to the Blessed One: ßVenerable sir, Blessed One, dressing robes andtaking bowl and robes in the morning I entered Sàvatthi for the alms round and saw the Brahmin Janussoni enjoying atrip to Sàvatthi in a completely white chariot drawn by white mares, decorated in white, the accessories, reins and thedriving stick all in white and with a white parasol and white canopy. He too was dressed in white, with a white tail fanfor fanning and wearing white slippers. People who saw the sight shouted, ßLook! it is Brahma, in the divine chariot!Venerable sir, is it possible to point out the divine chariot in this dispensation?û

The Blessed One said: ßIt is possible. ânanda, `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. ßânanda, right view developed and made much ends in driving away greed, hate, and delusion ânanda, rightthoughts developed and made much ends in driving away greed, hate and delusion. ânanda, right words developed andmade much ends in driving away greed, hate and delusion. ânanda, right action developed and made much ends indriving away greed, hate and delusion. ânanda, right livelihood developed and made much ends in driving away greed,hate and delusion. ânanda, right endeavor developed and made much ends in driving away greed, hate and delusion.ânanda, right mindfulness developed and made much ends in driving away greed, hate and delusion. ânanda, rightconcentration developed and made much ends in driving away greed, hate and delusion.

ßânanda, in this manner you should know how the `divine chariot', `the righteous chariot', and the `incomparablevictory in the battle' are synonyms for the Noble Eightfold Path.û

The Blessed One further said these verses.

He who is forever yoked to faith, 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 axleAnd effort as the wheelsYoked to concentration with equanimity,

With impermanence as its accessoriesNon anger, not hurting and seclusion as weaponsPatience as the rightful armor,That self made incomparable divine chariot.

Leads the wise away from the world,Indeed from victory to victory.û

44. 1. 5.(5) Kimatthà Ý For What Purpose?

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove in



Sàvatthi.

2. Then many monks approached the Blessed One worshipped and sat on a side.

3. Sitting, those monks said to the Blessed One: ßVenerable sir, wandering ascetics of other sects question us, 'Forwhat purpose do you lead the holy life in the dispensation of the recluse Gotama?'

ßWe explained to them, `We lead the holy life in the dispensation of the recluse Gotama for thorough knowledge ofunpleasantness.' Venerable sir, when thus asked and explaining in this manner, how far are we in accordance with thewords of the Blessed One, not making any false comments or accusations to the Blessed One or the Teaching?û

4. ßThere, monks, when thus asked and explaining in this manner you are in accordance with my words, and notmaking any false comments or accusations about me or the Teaching. Monks, for the thorough knowledge ofunpleasantness 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 apath and method for the thorough knowledge of unpleasantness.'

5. ßMonks, what is that path and method for the thorough knowledge of unpleasantness? It is this same NobleEightfold Path, such as right view, right thoughts, right speech, right action, right livelihood, right endeavor, rightmindfulness and right concentration.

6. ßMonks, when thus questioned, explain it to them in this manner.û

44. 1. 6.(6) A¤¤ataro bhikkhu 1 Ý A Certain Monk 1


2. Then a certain monk approached the Blessed One worshipped and sat on a side.

3. Sitting, that monk said to the Blessed One: ßVenerable 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?

ßMonk, it is this same Noble Eightfold Path, such right view, right thoughts, right speech, right action, rightlivelihood, right endeavor, right mindfulness and right concentration and the destruction of greed, hate, and delusion isthe end of the holy life.û

45. 1. 7.(7) A¤¤ataro bhikkhu 2 Ý A Certain Monk 2



3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, `The destruction of greed, hate and delusion.'What is a synonym for the destruction of greed, hate and delusion?û

ßMonk, the element of extinction is a synonym for the destruction of greed, hate and delusion. It is also called thedestruction of desires.û

4. Then that monk said to the Blessed One: ßVenerable sir, it is said `Deathlessness!' What is `Deathlessness?' andwhat is the path to Deathlessness?û

ßMonk, 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, rightmindfulness and right concentration.û

44. 1. 8.(8) Vibha¤go Ý Explanation


2. From there the Blessed One addressed the monks: ßMonks, I will tell the Noble Eightfold Path and detail it, listenand attend to it carefully.

Those monks responded pleasantly and the Blessed One said:

3. ßMonks, the Noble Eightfold Path consists of right view, right thought, right speech, right action, righe livelihood,right endeavor, right mindfulness, and right concentration.

4. ßMonks, what is right view? Monks knowledge of unpleasantness, its arising, its cessation and the path and methodfor its cessation is called right view.

5. ßMonks, what are right thoughts? Monks, thoughts for giving up, non anger and not hurting are called rightthoughts.

6. ßMonks, what are right words? ýonks, words spoken abstaining from telling lies, slandering, rough unkind andfrivolous words are called right words.

7. ßMonks, what are right actions? Monks, actions done refraining from destroying living things, taking the not givenand misbehaving sexually are called right actions.

8. ßMonks, what is right livelihood? Here the noble disciple giving up wrong livelihood, makes his livelihoodrightfully, this is called right livelihood.

9. ßMonks, 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 andyokes the mind. For the arising of not arisen merit the monk arouses interest, makes endeavor and yokes the mind andfor the non deluded establishment, development and completion of arisen merit the monk arouses interest, makesendeavor and yokes the mind. Monks to this is called right endeavor.

10. ßMonks, what is right mindfulness? Here, monks the monk, abides mindfully reflecting the body in the body toburn 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 statesin the mind to burn and destroy covetousness and displeasure in the world. The monk abides mindfully reflectingthoughts about the Teaching to burn and destroy covetousness and displeasure in the world. Monks, to this is calledthe establishment of right mindfulness.

ßMonks, what is right concentration? Here, monks, the monk secluding the mind from sensuality and demeritaccompanied with reasoning and investigation and with joy and pleasantness born from seclusion abides in the firsthigh stage. Overcoming reasoning and investigation and the mind in one point, internally calmed without reasoningand investigation and with joy and pleasantness born from concentration abides in the second high stage. Abidesmindful and aware in joy, fading away and equanimity alternately, experiencing pleasantness with the body too. Tothis the noble ones say abiding mindful and aware in equanimity, thus one abides in the third high stage. Dispellingpleasant and unpleasant feelings and earlier having dispelled pleasure and displeasure one purifies mindfulness withequanimity, so that it is neither unpleasant nor pleasant and abides in the fourth high stage. Monks this is called rightconcentration.û



44. 1. 9.(9) Såka Ý An Awn


2. From there the Blessed One addressed the monks: ßMonks, just as a wrongly placed awn of paddy or barley touchedwith the hand or trod by the foot, would break the skin and blood would ooze is not possible. What is the reason? Thereason is the awn of paddy or barley being wrongly placed. In the same manner, monks, the monk with his view notrectified, developing the wrong path, would break through ignorance, arouse knowledge, and realize extinction is not apossibility. What is the reason? The reason is the view not being rectified.

3. ßMonks, just as a correctly placed awn of paddy or barley touched with the hand or trod by the foot would break theskin and blood would ooze, is possible What is the reason? The reason is the awn of paddy or barley being correctlyplaced. In the same manner, monks, the monk with his view rectified would develop the correct path, break throughignorance arouse knowledge, and realize extinction is possible. What is the reason? The reason is the view beingrectified.

4. ßMonks, how does the monk having rectified his view develop the correct path, break through ignorance, arouseknowledge, and realize extinction?

ûHere, monks, the monk develops right view secluded, without excitement with the hope of ceasing and surrenderingwith maturity. re The monk develops right concentration secluded, without excitement, with the hope of ceasingand surrendering with maturity.

ßMonks, in this manner the monk having rectified his view, would develop the correct path, break through ignorance,arouse knowledge, and realize extinction.û

44. 1. 10.(10) Nandiya Ý The Wandering Ascetic Nandiya


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: ßGood Gotama, how many things should bedeveloped and made much to reach and end in extinction?û

4. ßNandiya, these eight things should be developed and made much to reach and end in extinction. What eight? Theyare right view re right concentration.û

5. When this was said the wandering ascetic Nandiya said: ßNow I understand Good Gotama! Remember me as a laydisciple who has taken refuge from today until I live.û

44:2 ViharaVagga - English

file:///I|/...Samyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/02-Viharavaggo-e.html[8/11/2010 3:55:06 AM]



Chapter 2 Ý Vihàra Vagga

44. 2. 1.(11) Vihàra 1 Ý Abiding 1


2. ßMonks, I desire seclusion, for two weeks none is to approach me other than a single person who brings morselfood.û

The monks accepted and none approached the Blessed One except the one who brought morsel food.

3. At the end of the two weeks the Blessed One gave up his seclusion and addressed the monks: ßMonks, I abode inthat same abiding in which I abode just after my enlightenment.

4. ßMonks, I know there is a feeling for wrong view, and one for right view. There is a feeling for wrong thoughts,and one for right thoughts. There is a feeling for wrong speech, and one for right speech. There is a feeling for wrongaction, and one for right action. There is a feeling for wrong livelihood, and one for right livelihood. There is a feelingfor wrong endeavor, and one for right endeavor. There is a feeling for wrong mindfulness, and one for rightmindfulness. There is a feeling for wrong concentration and one for right concentration. There is a feeling for interestand one for reasoning and for perception also.

5. ßThere is a feeling for unappeased interest, reasoning and perception. There is a feeling for appeased interest,unappeased reasoning and perception. There is a feeling for appeased interest and reasoning and unappeasedperception. There is a feeling for appeased interest, reasoning and perception too.

6. There is exertion to realize the not yet realized, until it is realized there is a feeling.û

44. 2. 2.(12) Vihàra 2 Ý Abiding 2


2. ßMonks, I desire a seclusion of three months, none is to approach me other than a single person who brings morselfood.û

The monks accepted and none approached the Blessed One except the one who brought morsel food.

3. At the end of the three months the Blessed One gave up his seclusion and addressed the monks: ßMonks, I abode inthat same abiding in which I abode just after my enlightenment.

4. ßMonks, I know, there is a feeling for wrong view, and for appeased wrong view. a feeling for right view, and forappeased right view. There is a feeling for wrong thoughts and for appeased wrong thoughts and a feeling for right



thoughts, and for appeased right thoughts. There is a feeling for wrong speech and for appeased wrong speech and afeeling for right speech, and for appeased right speech. There is a feeling for wrong action and for appeased wrongaction and a feeling for right action and for appeased right action. There's a feeling for wrong livelihood and forappeased wrong livelihood. A feeling for right livelihood and one for appeased right livelihood. There is a feeling forwrong endeavor and for appeased wrong endeavor and a feeling for right endeavor, and for appeased right endeavor.There is a feeling for wrong mindfulness and for appeased wrong mindfulness and a feeling for right mindfulness, andfor appeased right mindfulness There is a feeling for wrong concentration and for appeased wrong concentration anda feeling for right concentration and for appeased right concentration. There is a feeling for interest and for appeasedinterest. There is a feeling for reasoning and a feeling for appeased reasoning and a feeling for perception and forappeased perception.

5. ßThere is a feeling for unappeased interest, reasoning and perception. There is a feeling for appeased interest,unappeased reasoning and perception. There is a feeling for appeased interest, reasoning and unappeased perception.There is a feeling for appeased interest, reasoning and perception.

6. ßThere is exertion to realize the not yet realized, until it is realized there is a feeling.û

44. 1. 3.(13) Sekho Ý A trainee



3. Sitting, that monk said to the Blessed One: ßVenerable sir, it is said, a `trainee.' How is one a trainee?û

4. ßHere, monk, the monk is endowed with the right view of a trainee, right thoughts of a trainee, right speech of atrainee right action of a trainee, right livelihood of a trainee, right endeavor of a trainee, right mindfulness of a traineeand right concentration of a trainee. Monk, with this much he is a trainee.û

44. 1. 4.(14) Uppàdo1 Ý Arising 1

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove inSàvatthi and the Blessed One addressed the monks:

2. ßMonks, the development and making much of these eight things is the arising of the unarisen, even when the ThusGone, worthy rightfully enlightened one has not arisen.

3. ßWhat eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, rightmindfulness and right concentration. Monks, the development and making much of these eight things is the arising ofthe not-arisen even when the Thus Gone, worthy rightfully enlightened one has not arisen.û

44. 1. 5.(15) Uppàdo2 Ý Arising 2


2. ßMonks, the development and making much of these eight things is the arising of the not-arisen, even when theWell Gone one's discipline is not present.

3. ßWhat eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, rightmindfulness and right concentration. Monks, the development and making much of these eight things is the arising of



the not-arisen, even when the Well Gone one's discipline is not present.û

44. 1. 6.(16) Parisuddhà 1 Ý Very Pure 1


2. ßMonks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even whenthe Thus Gone, worthy rightfully enlightened one has not arisen.

3. What eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, rightmindfulness and right concentration. Monks, these eight things, pure, quite clear, without specks and finer defilements,arouse the not-arisen, even when the Thus Gone, worthy rightfully enlightened one has not arisen.û

44. 1. 7.(17) Parisuddhà2 Ý Very Pure2


2. ßMonks, these eight things, pure, quite clear, without specks and finer defilements, arouse the not-arisen even whenthe Well Gone One's discipline is not present.

3. What eight? They are right view, right thoughts, right speech, right action, right livelihood, right endeavor, rightmindfulness and right concentration. Monks, these eight things, pure, quite clear, without specks and finer defilements,arouse the not-arisen even when the Well Gone One's discipline is not present.û

44. 1. 8.(18) Kukkuñàràma 1 Ý Kukkuña Monastery 1

1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pañali lived in the Kukkuñamonastery.

2. Venerable Bhadda getting up from his seclusion in the evening approached venerable ânanda exchanged friendlygreetings and sat on a side.

3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `unholy behavior.' What is unholybehavior?û

ßFriend Bhadda, your deviant question is excellent! Your cross question is excellent!û

4. ßDo you say Friend ânanda, it is said unholy behavior. What is the unholy behavior?û

ßFriend, I ask that.

5. ßFriend, it is this same wrong eightfold path such as wrong view, re wrong concentration.û

44. 1. 9.(19) Kukkuñàràma 2. Kukkuña Monastery 2

1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pàñali lived in the Kukkuñamonastery.

2. Venerable Bhadda getting up from his seclusion in the evening approached venerable ânanda exchanged friendlygreetings and sat on a side.



3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `the holy behavior.' What is holybehavior and what is the end of the holy behavior?û


4. ßDo you say Friend ânanda, it is said holy behavior. What is the holy behavior and what is the end of the holybehavior?û


5. ßFriend, it is this same noble eightfold path such as right view re right concentration. The destruction of greed,hate, and delusion is the end of the holy life.û

45. 1. 10.(20) Kukkuñàràma 3 Ý Kukkuña Monastery 3

1. I heard thus. At one time venerable ânanda and venerable Bhadda, the son of Pàñali lived in the Kukkuñamonastery.

2. Venerable Bhadda, getting up from his seclusion in the evening approached venerable ânanda, exchanged friendlygreetings, and sat on a side.

3. Sitting, venerable Bhadda said to venerable ânanda: ßFriend ânanda, it is said `the holy behavior.' What is holybehavior? Who leads the holy life and what is the end of the holy life?û


4. ßDo you say Friend ânanda, it is said holy behavior. What is the holy behavior? Who leads the holy life and what isthe end of the holy life?û


5. ßFriend, it is this same noble eightfold path such as right view, re and right concentration. One following theNoble Eightfold Path leads the holy life and the destruction of greed, hate, and delusion is the end of the holy life.û

44:3 Micchatta Vagga - English

file:///I|/...yutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/03-Micchattavaggo-e.html[8/11/2010 3:55:07 AM]


Volume V Ý MahàvaggoSamyutta 44 Ý Magga SaüyuttaChapter 3 Ý Micchatta Vagga

44. 3. 1.(21) Micchattaü Ý Wrong View of Self


2. The Blessed One addressed the monks from there:

3. ßMonks, I will declare the wrong view of self and the right view of self. Listen carefully.

4. ßWhat is the wrong view of self? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood,wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called the wrong view of self.

5. ßWhat is the right view of self? It is right view, right thoughts, right words, right action, right livelihood, rightendeavor, right mindfulness and right concentration. Monks, this is called the right view of self.û

45. 3. 2.(22) Akusalaü Ý Demerit



3. ßMonks, I will declare demerit and merit listen carefully.

4. ßWhat is demerit? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood, wrongendeavor, wrong mindfulness and wrong concentration. Monks, this is called demerit.

5. ßWhat is merit? It is right view, right thoughts, right words, right action, right livelihood, right endeavor, rightmindfulness and right concentration. Monks, this is called merit.û

44. 3. 3.(23) Pañipada 1 Ý Method 1



3. ßMonks, I will declare the wrong method and the right method listen carefully.



4. ßWhat is the wrong method? It is wrong view, wrong thoughts, wrong words, wrong action, wrong livelihood,wrong endeavor, wrong mindfulness and wrong concentration. Monks, this is called the wrong method

5. ßWhat is the right method? It is right view, right thoughts, right words, right action, right livelihood, right endeavor,right mindfulness and right concentration. Monks, this is called the right method.û

44. 3. 4.(24) Pañipada 2 Ý Method 2



3. ßMonks, I do not advocate the wrong method to the lay people or to those gone forth.

4. ßMonks, the lay people or those gone forth do not realize the meritorious right view, on account of following thewrong method. Monks, what is the wrong method? It is wrong view, wrong thoughts, wrong words, wrong action,wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. This is called the wrong methodMonks, I do not advocate the wrong method to the lay people or to those gone forth.

5. ßMonks, the lay people or those gone forth do not realize the meritorious right view, on account of following thewrong method.

6. ßMonks, I advocate the right method to the lay people or to those gone forth.

7. ßMonks, the lay people or those gone forth realize the meritorious right view, on account of following the rightmethod. Monks, what is the right method? It is right view, right thoughts, right words, right action, right livelihood,right endeavor, right mindfulness and right concentration. This is called the right method Monks, I advocate the rightmethod to the lay people and also to those gone forth.

5. ßMonks, the lay people or those gone forth realize the meritorious right view, on account of following the rightmethod.û

44. 3. 5.(25) Asappurisà 1 Ý The Not Noble Ones 1



3. ßMonks, I will tell you about the noble ones and the not noble ones listen carefully.

4. ßMonks, who is the not noble one? Here monks, someone is with wrong view, wrong thoughts, wrong words, wrongaction, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this one is not noble.

5. ßMonks, who is the noble one? Here monks someone is with right view, right thoughts, right words, right action,right livelihood, right endeavor, right mindfulness and right concentration. Monks, this one is noble.û

44. 3. 6(26) Asappurisà 2 Ý The Not Noble Ones 2





3. ßMonks, I will tell you about the not noble one, the worst of not noble ones, the noble one and the best of nobleones, listen carefully.

4. ßMonks, who is the not noble one? Here monks, someone is with wrong view, wrong thoughts, wrong words, wrongaction, wrong livelihood, wrong endeavor, wrong mindfulness and wrong concentration. Monks, this one is not noble.

5. ßMonks, who is the worst of not noble ones? Here monks someone is with wrong, view, thoughts, words, action,livelihood, endeavor, mindfulness, concentration, knowledge and release Monks, this one is the worst of not nobleones.

6. ßMonks, who is the noble one? Here monks, someone is with right view, right thoughts, right words, right action,right livelihood, right endeavor, right mindfulness and right concentration. Monks, this one is noble.

7. ßMonks, who is the best of noble ones? Here monks someone is with right, view, thoughts, words, action,livelihood, endeavor, mindfulness, concentration, knowledge and right release Monks, this one is the best of nobleones.û

44. 3. 7.(27) Kumbho Ý The Water Pot



3. ßMonks, the water pot without a stand proceeds successfully, the water pot with a stand does not proceedsuccessfully, in the same manner, monks, the mind with a support does not proceed successfully and the mind withouta support proceeds successfully.

4. ßMonks, what is the mind's support? It is this same noble eightfold path such as right view, re and rightconcentration

5. ßMonks, the water pot without a stand proceeds successfully, the water pot with a stand does not proceedsuccessfully, in the same manner, monks, the mind with a support does not proceed successfully and the mind withouta support proceeds successfully.û

44. 3. 8.(28) Samàdhi Ý One Pointed Mind


2. And addressed the monks from there:

3. ßMonks, I will preach the noble right concentration that is supported and has accessories, listen to it.

4. ßMonks, what is the noble right concentration that is supported and has accessories? The accessories are right, view,thoughts, words, action, livelihood, endeavor and mindfulness.

5. ßMonks, the mind in one point on account of these seven factors is the concentration with accessories. Monks this isthe supported, noble right concentration.û

44. 3. 9.(29) Vedanà Ý Feelings





3. ßMonks, these three are the feelings. What three?

ßThey are pleasant feelings, unpleasant feelings and neither unpleasant nor pleasant feelings. Monks, these three arethe feelings.

4. ßMonks, for the thorough understanding of these three feelings, the noble eightfold path should be developed It isthis same noble eightfold path such as right view re and right concentration Monks, for the thoroughunderstanding of these three feelings, this noble eightfold path should be developed.û

44. 3. 10(30) Uttiya Ý Venerable Uttiya


2. And venerable Uttiya approached the Blessed One worshipped and sat on a side.

3. Sitting on a side venerable Uttiya said to the Blessed One: ßVenerable sir, when I was in seclusion this mentalreflection arose to me the Blessed One has told about five strands of sense pleasures, what are the five strands of sensepleasures?û

4. ßExcellent! Uttiya, I have told of five strands of sense pleasures. What five? Pleasing agreeable forms cognizable byeye consciousness that arouse sensuality, pleasing agreeable sounds cognizable by ear consciousness that arousesensuality, pleasing agreeable scents cognizable by nose consciousness that arouse sensuality, pleasing agreeable tastescognizable by tongue consciousness that arouse sensuality, pleasing agreeable touches cognizable by bodyconsciousness that arouse sensuality.

5. Uttiya, to dispel these five strands of sense pleasures the noble eightfold path should be developed. What NobleEightfold Path? It as right view re and right concentration. Uttiya, to dispel these five strands of sense pleasuresthe noble eightfold path should be developed.û

44:4 Patipatti Vagga - English

file:///I|/...amyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/04-Patipattivaggo-e.html[8/11/2010 3:55:07 AM]



Chapter 4 Ý Pañipatti Vagga44. 4. 1.(31) Pañipatti Ý Method


2. The Blessed One addressed the monks from there.

3. ßMonks, I will tell the wrong method and the right method listen to it.

ßWhat is the wrong method? It is this wrong view, re and wrong concentration. This is the wrong method.

4. ßWhat is the right method? It is this same right view, re and right concentration. This is the right method.û

44. 4. 2.(32) Pañipanno Ý Fallen to the Method



3. ßMonks, I will tell the one fallen to the wrong method and the one fallen to the right method listen.

ßWho is the one fallen to the wrong method? Here monks someone has wrong view, re and wrong concentration.This one has fallen to the wrong method.

4. ßWho is the one fallen to the right method? Here monks someone is with right view, re and rightconcentration. This one has fallen to the right method.û

44. 4. 3.(33) Viraddho Ý Gone Wrong



3. ßMonks, whoever unsuccessful in the noble eightfold path is unsuccessful in the Noble Eightfold Path for rightfuldestruction of unpleasantness. Monks, whoever successful in the noble eightfold path is successful in the NobleEightfold Path for rightful destruction of unpleasantness.

4. ßMonks, what is the Noble Eightfold Path? It is this right view, re and right concentration. Monks, whoeverunsuccessful in the noble eightfold path is unsuccessful in the Noble Eightfold Path for rightful destruction ofunpleasantness. Monks, whoever successful in the noble eightfold path is successful in the Noble Eightfold Path forrightful destruction of unpleasantness.û



44. 4. 4.(34) Pàragamana Ý Crossing Over



3. ßMonks, development and making much of these eight things conduces to crossing over. What eight? They are rightview, re and right concentration. Monks, development and making much of these eight things conduces tocrossing over.û

4. The Blessed One further said these verses

Of these humans a few cross over,The rest, go up and down this same bank. (1)

Those humans who abide by the well declared Teaching,Reach the incomparable state, crossing the domains of Death (2)

The wise dispel the impure, develop the pure,And leaving home enjoy seclusion (3)

The wise dispel sensual thoughts with attachment,And purify their minds dispelling defilements. (4)

The enlightenment factors well developedAnd attached to giving up the seized,The shinning ones extinguish destroying desires (5).

44. 4. 5.(35) Sàma¤¤aü 1 Ý Recluseship 1



3. ßMonks, I will tell you about recluseship and the fruits of recluseship, listen to it.

ßWhat is recluseship? It is this same Noble Eightfold Path such as right view, re and right concentration. This isrecluseship.

4. ßMonks, what are the fruits of recluseship? The fruits of stream entry, returning once, not returning and extinctionare called the fruits of recluseship.û

44. 4. 6.(36) Sàma¤¤aü 2 Ý Recluseship2



3. ßMonks, I will tell you about recluseship and the aims of recluseship, listen.



ßWhat is recluseship? It is this same Noble Eightfold Path such as right view, re and right concentration. This isrecluseship.

4. ßMonks, what are the aims of recluseship? Monks, the destruction of greed, hate, and delusion are the aims ofrecluseship.û

44. 4. 7.(37) Brahma¤¤aü 1 Ý Divinity1



3. ßMonks, I will tell you about divinity and the fruits of divinity, listen to it.

ßWhat is divinity? It is this same Noble Eightfold Path such as right view, re and right concentration. This isdivinity.

4. ßMonks, what are the fruits of divinity? The fruits of stream entry, returning once, not returning and extinction arecalled the fruits of divinity.û

44. 4. 8.(38) Brahma¤¤aü 2 Ý Divinity 2



3. ßMonks, I will tell you about divinity and the aims of divinity, listen to it.

ßWhat is divinity? It is this same Noble Eightfold Path such as right view, re and right concentration. This isdivinity.

4. ßMonks, what are the aims of divinity? Monks, the destruction of greed, hate, and delusion are called the aims ofdivinity.û

44. 4. 9.(39) Brahmacariyaü 1 Ý The Holy Life1



3. ßMonks, I will tell you about the holy life and the fruits of the holy life, listen to it.

ßWhat is the holy life? It is this same Noble Eightfold Path such as right view, re and right concentration. This isthe holy life.

4. ßMonks, what are the fruits of the holy life? The fruits of stream entry, returning once, not returning and extinctionare called the fruits of the holy life.û

44. 4. 10.



(40) Brahmacariyaü 2 Ý The Holy Life 2



3. ßMonks, I will tell you about the holy life and the aims of the holy life, listen to it.

ßWhat is the holy life? It is this same Noble Eightfold Path such as right view, re and right concentration. This isthe holy life.

4. ßMonks, what are the aims of the holy life? Monks, the destruction of greed, hate, and delusion are the aims of theholy life.û

44:5 Annatitthiyapeyyalo - English

file:///I|/...ta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/05-Annatitthiyapeyyalo-e.html[8/11/2010 3:55:08 AM]


Volume V Ý MahàvaggoSamyutta 44 Ý Magga SaüyuttaChapter 5 Ý A¤¤atitthiyapeyyàlo

44. 5. 1.(41) Viràgaya Ý For Destruction


2. Then many monks approached the Blessed One worshipped and sat on a side, and the Blessed One said to them:

3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, Ìt is for the destruction of greed.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the destruction ofgreed?' you should explain to them, `Friends, there is a path and method for the destruction of greed.'

5. ßMonks, what is that path and method for the destruction of greed? It is this same Noble Eightfold Path, such asright view, re and right concentration, for the destruction of greed. Monks, if thus questioned, you should explainthis to them in this manner.û

44.5. 2.(42) Saüyojanaü Ý Bonds

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove inSàvatthi. Then many monks approached the Blessed One worshipped and sat on a side, and the Blessed One said tothem:

3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, Ìt is to dispel the bonds.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method to dispel bonds?'you should explain to them, `Friends, there is a path and method to dispel bonds.'

5. ßMonks, what is that path and method to dispel bonds? It is this same Noble Eightfold Path, such as right view, re and right concentration, to dispel bonds. Monks, if thus questioned, you should explain this to them in thismanner.û

44. 5. 3.(43) Anusaya Ý Latent tendencies.û


2. Then many monks approached the Blessed One worshipped and sat on a side, the Blessed One said to them:

3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, Ìt is for the complete destruction of the latent



tendencies.û

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the completedestruction of the latent tendencies, you should explain to them, `Friends, there is a path and method for thedestruction of the latent tendencies.û

5. ßMonks, what is that path and method for the complete destruction of the latent tendencies? It is this same NobleEightfold Path, such as right view, re and right concentration, for the complete destruction of latent tendencies.Monks, if thus questioned, you should explain this to them in this manner.û

44. 5. 4.(44) Addhànaü Ý Time



3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, `It is for the thorough knowledge of time.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the thoroughknowledge of time?' you should explain to them, `Friends, there is a path and method for the thorough knowledge oftime.'

5. ßMonks, what is that path and method for the thorough knowledge of time? It is this same Noble Eightfold Path,such as right view, re and right concentration, for thorough knowledge of time. Monks, if thus questioned, youshould explain this to them in this manner.û

44. 5. 5.(45) âsavakkhaya Ý Destruction of Desires



3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, `It is for the destruction of desires.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for the destruction ofdesires?' you should explain to them, `Friends, there is a path and method for the destruction of desires.'

5. ßMonks, what is that path and method for the destruction of desires? It is this same Noble Eightfold Path, such asright view, re and right concentration, for the destruction of desires. Monks, if thus questioned, you shouldexplain this to them in this manner.û

44. 5. 6.(46) Vijjàvimuti Ý Release Through Knowledge



3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life in



the dispensation of the recluse Gotama?' you should explain to them, Ìt is for realizing the fruits of release throughknowing.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for realizing thefruits of release through knowing?' you should explain to them, `Friends, there is a path and method for realizing thefruits of release through knowing.'

5. ßMonks, what is that path and method for realizing the fruits of release through knowing? It is this same NobleEightfold Path, such as right view, re and right concentration, for realizing the fruits of release through knowingMonks, if thus questioned, you should explain this to them in this manner.û

44. 5. 7.(47) ¥àõaü Ý Knowledge



3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, Ìt is for knowledge and vision.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method to realize knowledgeand vision?' you should explain to them, `Friends, there is a path and method to realize knowledge and vision.'

5. ßMonks, what is that path and method to realize knowledge and vision? It is this same Noble Eightfold Path, suchas right view, re and right concentration, to realize knowledge and vision. Monks, if thus questioned, you shouldexplain this to them in this manner.û

44. 5. 8.(48) Anupàdàya Ý For Not Seizing



3. ßMonks, if wandering ascetics of other sects question you, `Friends, for what purpose do you lead the holy life inthe dispensation of the recluse Gotama?' you should explain to them, Ìt is for final extinction without seizing.'

4. ßMonks, if wandering ascetics of other sects question you, `Friends, is there a path and method for final extinctionwithout seizing?' you should explain to them, `Friends, there is a path and method for final extinction without seizing.

5. ßMonks, what is that path and method for final extinction without seizing? It is this same Noble Eightfold Path,such as right view, re and right concentration, for final extinction without seizing. Monks, if thus questioned, youshould explain this to them in this manner.û

44:6 Suriyapeyyalo - English

file:///I|/...amyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/06-Suriyapeyyalo-e.html[8/11/2010 3:55:08 AM]



Chapter 6 Ý Suriyapeyyàlo44. 6. 1.(49) Kalyàõamittatà Ý Virtuous Companionship

1. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove inSàvatthi, and addressed the monks from there:

2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is virtuous companionship.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuouscompanionship. Monks, how does the monk develop and make much of the Noble Eightfold Path as a virtuouscompanion?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path as a virtuous companion.û

44. 6. 2.(50) Sãlaü Ý Virtues


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the endowment of virtues.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theendowment of virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path for theendowment of virtues?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path with the endowment of virtues.û

44. 6. 3. (51) Chanda Ý Interest


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the endowment of interest.



3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect interest.Monks, how does the monk develop and make much of the Noble Eightfold Path endowed with interest?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path endowed with interest.û

44. 6. 4.(52) Atta Ý Self


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the accomplishment of self.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of self?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of self.û

44. 6. 5.(53) Diññhi Ý View


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk the forecast and precedence is the accomplishment of view.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of view?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of view.û

44. 6. 6. (54) Appamàda Ý Diligence


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk the forecast and precedence is the accomplishment diligence.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path to



accomplish diligence?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of diligence.û

44. 6. 7.(55) Yoniso Ý Wise Thinking


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is wise thinking.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect wise thinking.Monks, how does the monk develop and make much of the Noble Eightfold Path by wise thinking?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity Monks, in this manner the monk develops and makes much of the NobleEightfold Path by wise thinking.û

44. 6. 8.(56) Kalyàõamittatà 2 Ý Virtuous Companionship 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk the forecast and precedence is virtuous companionship.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuouscompanionship. Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowmentvirtuous companionship?

4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to driveout delusion to the end. re .and the monk develops right concentration to drive out greed to the end, to drive outhate to the end and to drive out delusion to the end. Monks, in this manner the monk, a virtuous companion developsand makes much of the Noble Eightfold Path.û

44. 6. 9.(57) Sãla 2 Ý Virtues 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk the forecast and precedence is the endowment of virtues.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtues.Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment of virtues?

4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to drive



out delusion to the end. re and the monk develops right concentration to drive out greed to the end, to drive outhate to the end and to drive out delusion to the end. Monks, in this manner the virtuous monk develops and makesmuch of the Noble Eightfold Path.û

44. 6. 10.(58) Chanda 2 Ý Interest 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the endowment of interest.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect interest.Monks, how does the monk develop and make much of the Noble Eightfold Path with the endowment interest?

4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to driveout delusion to the end. re and the monk develops right concentration to drive out greed to the end, to drive outhate to the end and to drive out delusion to the end. Monks, in this manner the monk with interest develops and makesmuch of the Noble Eightfold Path.û

44. 6. 11.(59) Atta 2 Ý Self 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the accomplishment of self.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expectaccomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of self?

4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to driveout delusion to the end re and the monk develops right concentration to drive out greed to the end, to drive outhate to the end and to drive out delusion to the end. Monks, in this manner the monk develops and makes much of theNoble Eightfold Path for the accomplishment of self.û

44. 6. 12.

(60) Diññhi 2 Ý View 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the accomplishment of view.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expectaccomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of view?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monk



develops and makes much of the Noble Eightfold Path for the accomplishment of view.û

44. 6. 13. (61) Appamàda 2 Ý Diligence 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the accomplishment of diligence.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment diligence?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path for the accomplishment diligence.û

44. 6. 14.(62) Yoniso 2 Ý Wise Thinking 2


2. ßMonks, before the sun rises, there is the forecast and precedence of dawn; in the same manner for the arising of theNoble Eightfold Path to the monk, the forecast and precedence is the accomplishment wise thinking.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path forthe accomplishment of wise thinking?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path for the accomplishment wise thinking.û

44:7 Ekadhammapeyyalo - English

file:///I|/...ta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/07-Ekadhammapeyyalo-e.html[8/11/2010 3:55:09 AM]


Volume V Ý MahàvaggoSamyutta 44 Ý Magga SaüyuttaChapter 7 Ý Ekadhammapeyyàlo

44. 7. 1.(63) Kalyàõamittaü 1 Ý Virtuous Companions 1


2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? It is virtuous companionship.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuouscompanionship. Monks, how does the monk develop and make much of the Noble Eightfold Path with a virtuouscompanion?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path with a virtuous companion.û

44. 7. 2. (64) Sãlaü 1 Ý Virtues 1


2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Virtues is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of virtues Monks, how does the monk develop and make much of the Noble Eightfold Path with theaccomplishment of virtues?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of virtues.û





2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Interest is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of interest. Monks, how does the monk develop and make much of the Noble Eightfold Path with theaccomplishment of interest

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path with the accomplishment of interest.û

44. 7. 4.(66) Atta 1 Ý Self 1


2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path to the monk. What is the singlething? The accomplishment of self is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of self.

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path to accomplish the self.û

44. 7. 5.(67) Diññhi 1 Ý View 1


2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? It is the accomplishment of view.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of view Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of view.

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of view.û

44. 7. 6.(68) Appamàda Ý Diligence




Sàvatthi, and addressed the monks from there:

2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Diligence is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path withthe accomplishment of diligence?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment diligence.û



2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Wise thinking is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path forthe accomplishment wise thinking?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment wise thinking.û



2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Virtuous companionship is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of virtuous companionship Monks, how does the monk develop and make much of the NobleEightfold Path for the accomplishment of virtuous companionship?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with the accomplishment of virtuous companionship.û

44. 7. 9.(71) Sãla2 Ý Virtues 2




2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Virtues is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of virtues?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with the accomplishment of virtues.û

44. 7. 10.(72) Chanda2 Ý Interest 2


2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Interest is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of interest. Monks, how does the monk develop and make much of the Noble Eightfold Path withinterest?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with interest.û

44. 7. 11.(73) Attà 2 Ý Self 2


2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? It is the accomplishment of self.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of self?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with the accomplishment of self.û

44. 7. 12.(74) Diññhi 2 Ý View2




Sàvatthi, and addressed the monks from there:

2. ßMonks, a single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? It is the accomplishment of view.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of view. Monks, how does the monk develop and make much the Noble Eightfold Path for theaccomplishment of view?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much the Noble Eightfold Path for the accomplishment of view.û

44. 7. 13.(75) Appamàda 2 Ý Diligence 2


2. ßMonks, one single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is thesingle thing? Diligence is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment, diligence Monks, how does the monk develop and make much the Noble Eightfold Path with theaccomplishment of diligence?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with the accomplishment of diligence.û



2. Monks, one single thing is of much help for the arising of the Noble Eightfold Path, to the monk. What is the singlething? Wise thinking is the single thing.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of wise thinking. Monks, how does the monk develop and make much the Noble Eightfold Path withthe accomplishment of wise thinking?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path for the accomplishment wise thinking.û

44:8 Dutiyaekadhammapeyyalo - English

file:///I|/...aya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/08-Dutiyaekadhammapeyyalo-e.html[8/11/2010 3:55:09 AM]



Chapter 8 Ý Dutiya Ekadhammapeyyàlo44. 8. 1.(77) Kalyàõamittatà 1 Ý Virtuous Companionship 1


2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as this virtuous companionship.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of virtuous companionship. Monks, how does the monk develop and make much of the NobleEightfold Path for the accomplishment virtuous companionship?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path for the accomplishment virtuous companionship.û

44. 8. 2.(78) Sãla 1 Ý Virtues 1


2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as the accomplishment of virtues.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of virtues. Monks, how does the monk develop and make much of the Noble Eightfold Path for theaccomplishment of virtues?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path with the accomplishment of virtues.û



2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as this interest.



3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of interest. Monks, how does the monk develop and make much of the Noble Eightfold Path with theaccomplishment of interest?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path with the accomplishment of interest.û

44. 8. 4.(80) Attà 1 Ý Self 1


2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as the accomplishment of self.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of self. Monks, how does the monk develop and make much of the Noble Eightfold Path with theaccomplishment of self?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of self.û

44. 8. 5.(81) Diññhi 1 Ý View1


2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as the accomplishment of view.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of view. Monks, how does the monk develop and make much of the Noble Eightfold Path with theaccomplishment of view?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of view.û



2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as diligence.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect the



accomplishment of diligence. Monks, how does the monk develop and make much of the Noble Eightfold Path withthe accomplishment of diligence?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path for the accomplishment of diligence.û



2. ßMonks, I do not see any single thing, on account of which the non arisen noble eightfold path arises, or the arisennoble eightfold path by development gets completed, as wise thinking.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of wise thinking. Monks, how does the monk develop and make much of the Noble Eightfold Path forthe accomplishment wise thinking?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path with the accomplishment of wise thinking.û



2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path, to the monk as virtuouscompanionship.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtuouscompanionship. Monks, how does the monk develop and make much the Noble Eightfold Path for the accomplishmentvirtuous companionship?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path for the accomplishment virtuous companionship.û

44. 8. 9.(85) Sãla 2 Ý Virtues 2


2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path, to the monk as virtues.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect virtues.Monks, how does the monk develop and make much the Noble Eightfold Path with the accomplishment of virtues?



4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with the accomplishment of virtues.û



2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path, to the monk as interest.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of interest. Monks, how does the monk develop and make much the Noble Eightfold Path with theaccomplishment of interest?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path with the accomplishment of interest.û

44. 8. 11(87) Attà 2 Ý Self 2


2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path, to the monk as theaccomplishment of self.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of self. Monks, how does the monk develop and make much the Noble Eightfold Path for theaccomplishment of self?

4. ßHere, monks, the monk develops right view to drive out greed to the end, to drive out hate to the end and to driveout delusion to the end re The monk develops right concentration to drive out greed to the end, to drive out hateto the end and to drive out delusion to the end. Monks, in this manner the monk develops and makes much of theNoble Eightfold Path for the accomplishment of self.û

44. 8. 12.(88) Diññhi 2 Ý View 2


2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path, to the monk as theaccomplishment of view.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment of view. Monks, how does the monk develop and make much the Noble Eightfold Path with theaccomplishment of view?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path for the accomplishment of view.û





2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path, to the monk as theaccomplishment diligence.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect theaccomplishment, diligence. Monks, how does the monk develop and make much the Noble Eightfold Path with theaccomplishment, diligence?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path for the accomplishment of diligence.û

44. 8. 14.(90) Yoniso2 Ý Wise Thinking 2


2. ßMonks, I do not know of any other single thing for the arising of the Noble Eightfold Path to the monk as theaccomplishment wise thinking.

3. ßMonks, for the development and making much of the Noble Eightfold Path the monk should expect theaccomplishment of wise thinking. Monks, how does the monk develop and make much the Noble Eightfold Path withthe accomplishment of wise thinking?

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, in this manner the monkdevelops and makes much the Noble Eightfold Path with the accomplishment of wise thinking.û

44:9 Gangapeyyalo - English

file:///I|/...amyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/09-Gangapeyyalo-e.html[8/11/2010 3:55:10 AM]



Chapter 9 Ý Gaïgàpeyyàlo

44. 9. 1.(91) Pàcãna 1 Ý Facing East 1


2. ßMonks, just as river Ganges has a forward bend, slope, and incline, in the same manner the monk making much ofthe noble eightfold path has a bend, slope, and incline towards extinction. Monks, the monk developing and makingmuch the Noble Eightfold Path in which manner, has a bend, slope, and incline towards extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end, relying on seclusion,fading, ceasing, to give up with maturity re and the monk develops right concentration to drive out greed, hate,and delusion to the end, relying on seclusion, fading, ceasing, to give up with maturity. Monks, the monk developingand making much the Noble Eightfold Path in this manner has a bend, slope, and incline towards extinction.û



2. ßMonks, just as river Yamunà has a forward bend, slope, and incline, in the same manner the monk making muchthe noble eightfold path has a bend, slope, and incline towards extinction. Monks, the monk developing and makingmuch the Noble Eightfold Path in which manner, has a bend, slope, and incline towards extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end, relying on seclusion,fading, ceasing to give up with maturity re and the monk develops right concentration to drive out greed, hate,and delusion to the end, relying on seclusion, fading, ceasing, to give up with maturity. Monks, the monk developingand making much the Noble Eightfold Path in this manner has a bend, slope, and incline towards extinction.û



2. ßMonks, just as river Aciravatã has a forward bend, slope, and incline, in the same manner the monk making muchthe noble eightfold path has a bend, slope, and incline towards extinction. Monks, the monk developing and makingmuch the Noble Eightfold Path in which manner, has a bend, slope, and incline towards extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end, relying on seclusion,



fading, ceasing, to give up with maturity re. and the monk develops right concentration to drive out greed, hate, anddelusion to the end, relying on seclusion, fading, ceasing, to give up with maturity Monks, the monk developing andmaking much the Noble Eightfold Path in this manner has a bend, slope, and incline towards extinction.û



2. ßMonks, just as river Sarabhå has a forward bend, slope, and incline, in the same manner the monk making much ofthe noble eightfold bends, slopes, and inclines towards extinction. Monks, the monk developing and making much theNoble Eightfold Path in which manner, has a bend, slope, and incline towards extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end, relying on seclusion,fading, ceasing, to give up with maturity re. and the monk develops right concentration to drive out greed, hate,and delusion to the end, relying on seclusion, fading, ceasing, to give up with maturity Monks, the monk developingand making much the Noble Eightfold Path in this manner has a bend, slope, and incline towards extinction.û



2. ßMonks, just as river Mahã has a forward bend, slope, and incline, in the same manner the monk making much thenoble eightfold path bends, slopes, and inclines towards extinction. Monks, the monk developing and making much theNoble Eightfold Path in which manner, has a bend, slope, and incline towards extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end, relying on seclusion,fading, ceasing, to give up with maturity re and the monk develops right concentration to drive out greed, hate,and delusion to the end, relying on seclusion, fading, ceasing, to give up with maturity. Monks, the monk developingand making much the Noble Eightfold Path in this manner has a bend, slope, and incline towards extinction.û



2. ßMonks, just as all rivers Ganges, Yamunà, Aciravati, and Mahã have a forward bend, slope, and incline, in thesame manner the monk making much the noble eightfold path bends, slopes, and inclines towards extinction. Monks,the monk developing and making much the Noble Eightfold Path in which manner, has a bend, slope, and inclinetowards extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end, relying on seclusion,fading, ceasing, to give up with maturity re and the monk develops right concentration to drive out greed, hate,and delusion to the end, relying on seclusion, fading, ceasing, to give up with maturity. Monks, the monk developingand making much the Noble Eightfold Path in this manner bends, slopes, and inclines towards extinction.û

44. 9. 7.



(97) Samudda 1 Ý The Ocean 1


2. ßMonks, just as river Ganges has a bend, slope, and incline towards the ocean, in the same manner the monkdeveloping and making much the Noble Eightfold Path, bends, slopes, and inclines towards extinction.û

44. 9. 8.(98) Samudda 2 Ý Ocean 2


2. ßMonks, just as river Yamunà has a bend, slope, and incline towards the ocean, in the same manner the monkdeveloping and making much the Noble Eightfold Path bends, slopes, and inclines towards extinction.û

44. 9. 9(99) Samudda 3 Ý Ocean 3


2. ßMonks, just as river Aciravati has a bend, slope, and incline towards the ocean, in the same manner the monkdeveloping and making much the Noble Eightfold Path bends, slopes, and inclines towards extinction.û

44. 9. 10.(100) Samudda 4 Ý Ocean 4


2. ßMonks, just as river Sarabhå has a bend, slope, and incline towards the ocean, in the same manner the monkdeveloping and making much the Noble Eightfold Path bends, slopes, and inclines towards extinction.û

44. 9. 11.(101) Samudda 5 Ý Ocean 5


2. ßMonks, just as river Mahã has a bend, slope, and incline towards the ocean, in the same manner the monkdeveloping and making much the Noble Eightfold Path bends, slopes, and inclines towards extinction.û

44. 9. 12.(102) Samudda 6 Ý Ocean 6


2. ßMonks, just as all rivers Ganges, Yamunà, Aciravati, Sarabhå, and Mahã bend, slope, and incline towards the



ocean, in the same manner the monk developing and making much the Noble Eightfold Path bends, slopes, andinclines towards extinction.û

44:10 Dutiyagangapeyyalo - English

file:///I|/...ta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/10-Dutiyagangapeyyalo-e.html[8/11/2010 3:55:10 AM]



Chapter 10 Ý Dutiya Gaïgàpeyyàlo44. 10. 1.(103) Pàcãna 1 Ý Facing East 1


2. ßMonks, just as river Ganges bends, slopes, and inclines to the east, in the same manner the monk developing andmaking much the Noble Eightfold Path bends, slopes, and inclines to extinction. How developing and making muchthe Noble Eightfold Path does the monk bend, slope, and incline to extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, the monk developing andmaking much the Noble Eightfold Path in this manner bends, slopes, and inclines to extinction.û

44. 10. 2Ý6.(104Ý108) Facing East 2Ý6

Repeat sutta 103, changing the rivers as necessary for Yamunà, Aciravatã, Sarabhå, Mahã, and All.

44. 10. 7.(109) Samudda Ý Ocean 1


2. ßMonks, just as river Ganges bends, slopes, and inclines to the ocean, in the same manner the monk making muchthe noble eightfold path bends, slopes, and inclines to extinction. Monks, developing and making much the NobleEightfold Path, in which manner does the monk bend, slope, and incline to extinction?

3. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion to the end re and the monkdevelops right concentration to drive out greed, hate, and delusion to the end. Monks, the monk developing andmaking much the Noble Eightfold Path in this manner bends, slopes, and inclines to extinction.û

44. 10. 8Ý12.(110Ý112) Ocean 2Ý6

Repeat sutta 109 with necessary changes for Yamunà, Aciravatã, Sarabhå, Mahã. and All.

44:11 Tatiyagangapeyyalo - English

file:///I|/...tta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/11-Tatiyagangapeyyalo-e.html[8/11/2010 3:55:11 AM]



Chapter 11 Ý Tatiya Gaïgàpeyyàlo



2. ßMonks, just as river Ganges bends, slopes, and inclines to the east, in the same manner the monk developing andmaking much the Noble Eightfold Path bends, slopes, and inclines to extinction. How does the monk develop andmake much the noble eightfold path to bend, slope, and incline to extinction?

3. ßHere, monks, the monk develops right view, diving in the deathless and to end in the deathless re and themonk develops right concentration driving in the deathless and to end in the deathless. Monks, the monk developingand making much the Noble Eightfold Path in this manner, bends, slopes, and inclines to extinction.û

44. 11. 2Ý6.(116-120) Facing East 2Ý6

Repeat sutta 115 with necessary changes for Yamunà, Aciravatã, Sarabhå, Mahã, and All.

44. 11. 7(121) Samudda Ý Ocean


2. ßMonks, just as river Ganges bends, slopes, and inclines to the ocean, in the same manner the monk making muchthe noble eightfold path bends, slopes, and inclines to extinction. Monks, developing and making much of the NobleEightfold Path, in which manner does the monk bend, slope, and incline to extinction?

3. ßHere, monks, the monk develops right view, dives in the deathless to end in the deathless re and the monkdevelops right concentration, dives in the deathless to end in the deathless. Monks, the monk developing and makingmuch the Noble Eightfold Path in this manner bends, slopes, and inclines to extinction.û

44. 11. 8Ý12.(122Ý126) Ocean 2Ý6


44:11 Tatiyagangapeyyalo - English

file:///I|/...tta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/11-Tatiyagangapeyyalo-e.html[8/11/2010 3:55:11 AM]

44:12 Catutthagangapeyyalo - English

file:///I|/...-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/12-Catutthagangapeyyalo-e.html[8/11/2010 3:55:11 AM]



Chapter 12 Ý Catuttha Gaïgàpeyyàlo



2. ßMonks, just as river Ganges bends, slopes, and inclines to the east, in the same manner the monk developing andmaking much the Noble Eightfold Path bends, slopes, and inclines to extinction. How does the monk develop andmake much the noble eightfold path to bend, slope, and incline to extinction?

3. ßHere, monks, the monk develops right view, bending, sloping, and inclining to extinction re and the monkdevelops right concentration, bending, sloping, and inclining to extinction. Monks, the monk developing and makingmuch the Noble Eightfold Path in this manner bends, slopes, and inclines to extinction.û

44. 12. 2Ý6(128Ý132) Facing East 2Ý6


44. 12. 7.(133) Samudda Ý Ocean


2. ßMonks, just as river Ganges bends, slopes, and inclines to the ocean, in the same manner the monk making muchthe noble eightfold path bends, slopes, and inclines to extinction. Monks, developing and making much the NobleEightfold Path, in which manner does the monk bend, slope, and incline to extinction?

3. ßHere, monks, the monk develops right view, bending, sloping, and inclining to extinction re and the monkdevelops right concentration, bending, sloping, and inclining to extinction. Monks, the monk developing and makingmuch of the Noble Eightfold Path in this manner bends, slopes, and inclines to extinction.û

44. 12. 8.(134Ý138) Ocean 2Ý6


44:12 Catutthagangapeyyalo - English

file:///I|/...-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/12-Catutthagangapeyyalo-e.html[8/11/2010 3:55:11 AM]

44:13 Appamada Vagga - English

file:///I|/...yutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/13-Appamadavaggo-e.html[8/11/2010 3:55:12 AM]


Volume V Ý MahàvaggoSamyutta 44 Ý Magga SaüyuttaChapter 13 Ý Appamàda Vaggo

44. 13. 1.(139) Tathàgata Ý The Thus Gone One (Viveka Ý Seclusion)


2. ßMonks, of all beings without feet, with two feet, with four feet, with many feet, material or immaterial, perceptive,imperceptive, or neither perceptive nor imperceptive, the Thus Gone One, worthy and rightfully enlightened, is theforemost, it is said. Monks, in the same manner to all meritorious things, diligence is foremost. They take root indiligence and come together in diligence, and is said diligence is the foremost.

3. ßMonks, for the development and making much the Noble Eightfold Path, the monk should expect to be diligent.Monks, how does the monk develop and make much the Noble Eightfold Path diligently?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path diligently.

5. ßMonks, the monk should develop and make much the Noble Eightfold Path in this manner.û

44. 13. 2.(140) Tathàgata 2 Ý The Thus Gone One 2 (Viràga Ý Dispassion)

1Ý3. As in sutta 139.

4. ßHere, monks, the monk develops right view to drive out greed, hate, and delusion completely re and the monkdevelops right concentration to drive out greed, hate, and delusion completely. Monks, in this manner the monkdevelops and makes much the Noble Eightfold Path.

44. 13. 3.(141) Tathàgata 3 Ý The Thus Gone One 3 (Amata Ý Deathless)


4. ßHere, monks, the monk develops right view to drive in the deathless and to end in the deathless re and themonk develops right concentration to dive in the deathless and to end in the deathless. Monks, in this manner themonk develops and makes much the Noble Eightfold Path.

44. 13. 4.(142) Tathàgata 4 Ý The Thus Gone One 4 (Nibbàna Ý Extinction)




4. ßHere, monks, the monk develops right view bending, sloping, and inclining to extinction re and the monkdevelops right concentration bending, sloping, and inclining to extinction. Monks, in this manner the monk developsand makes much the Noble Eightfold Path.

44. 13. 5.(143) Pàdaü 1 Ý Footprint 1 (Seclusion)


2. ßMonks, the footprints of all moving things get included in the footprint of the elephant, and it is said the footprintof the elephant is the foremost and most huge among them. In the same manner diligence is foremost for all merit andall merits come together in diligence.


4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path diligently.û

44.13. 6.(144) Pàdaü 2 Ý Footprint 2 (Dispassion)


4. ßHere, monks, the monk develops right view relying on dispassion for ceasing and to give up in the end withmaturity re and the monk develops right concentration relying on dispassion for ceasing and to give up in the endwith maturity. Monks, in this manner the monk develops and makes much the Noble Eightfold Path diligently.û

44.13. 7.(145) Pàdaü 3 Ý Footprint 2 (The Deathless)

As in sutta 143, substituting The Deathless for Seclusion and non-excitement.

44. 13. 8.(146) Pàdaü 4 Footprint 4 (Extinction)

As in sutta 143, substituting Extinction for Seclusion and non-excitement.

44. 13. 9.(147) Kåñaü 1 Ý Pinnacle (Seclusion & Non-excitement)


2. ßMonks, all the ridge poles meet at the top of the gabled roof, and the top pole is said to be the most important. Inthe same manner diligence is foremost for all merit and all merits come together in diligence.


4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in the



end with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path diligently.û

44. 13. 10.(148) Kåñaü 2 Ý Pinnacle 2 (Dispassion)

As in sutta 147, substituting Dispassion for Seclusion and non-excitement.

44. 13. 11.(149) Kåñaü 3 Ý Pinnacle 3 (The Deathless)

As in sutta 147, substituting The Deathless for Seclusion and non-excitement.

44. 13. 12.(150) Kåñaü 4 Ý Pinnacle 4 (Extinction)


44. 13. 13.(151) Målaü 1 Ý The Root 1 (Seclusion)


2. ßMonks, of all fragrant roots, the roots of the black sandal wood is the foremost. In the same manner diligence isforemost for all merit and all merits come together in diligence.



44. 13. 14.(152) Målaü 2 Ý The Root 2 (Dispassion)


44. 13. 15.(153) Målaü 3 Ý The Root 3 (The Deathless)

As in sutta 151, substituting the Deathlessfor Seclusion and non-excitement.

44. 13. 16.(154) Målaü 4 Ý The Root 4 (Extinction)


44. 13. 17.(155) Sàro 1 Ý Heartwood 1 (Seclusion, non-excitement)




2. ßMonks, of all fragrant heartwood the heartwood of the red sandal wood is the foremost. In the same mannerdiligence is foremost for all merit and all merits come together in diligence.



44. 13. 18.(156) Sàro 2 Ý Heartwood 2 (Dispassion)

As in sutta 155, substituting the Dispassion for Seclusion and non-excitement.

44. 13. 19.(157) Sàro 3 Ý Heartwood 3 (The Deathless)

As in sutta 155, substituting the The Desathless for Seclusion and non-excitement.

44. 13. 20.(158) Sàro 4 Ý Heartwood 4 (Extinction)

As in sutta 155, substituting the Extinction for Seclusion and non-excitement.

44. 13. 21.(159) Vassikaü 1 Ý Jasmine 1 (Seclusion & Non-excitement)


2. ßMonks, of all fragrant flowers, the Jasmine is the foremost. In the same manner diligence is foremost for all meritand all merits come together in diligence.



44. 13. 22.(160) Vassikaü 2 Ý Jasmine 2 (Dispassion)

As in sutta 159, substituting the Dispassion for Seclusion and non-excitement.

44. 13. 23.(161) Vassikaü 3 Ý Jasmine 3 (The Deathless)

As in sutta 159, substituting the The Deathless for Seclusion and non-excitement.

44. 13. 24.(162) Vassikaü 4 Ý Jasmine 4 (Extinction)




44. 13. 25.(163) Raja 1Ý The King 1 (Seclusion & Non-excitement)


2. ßMonks, all warrior kings are subordinate to the Universal Monarch. In the same manner diligence is foremost forall merit and all merits come together in diligence.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect to be diligent.Monks, how does the monk develop and make much the Noble Eightfold Path diligently?


44. 13. 26.(163) Raja 2 Ý The King 2 (Dispassion)


44. 13. 27.(165) Raja 3 Ý The King 3 (The Deathless)

As in sutta 163, substituting The Deathlessfor Seclusion and non-excitement.

44. 13. 28.(166) Raja 4 Ý The King 4 (Extinction)


44. 13. 29.(167) Chando 1 Ý The Moon (Seculsion, Non-excitement)


2. ßMonks, the radiance of all constellations is inferior to the radiance of the moon. In the same manner diligence isforemost for all merit and all merits come together in diligence.

3. ßMonks, for the development and making much of the Noble Eightfold Path, the monk should expect to be diligent.Monks, how does the monk develop and make much the Noble Eightfold Path diligently?


44. 13. 30Ý32.(168Ý170) Chando 2, 3, 4 Ý The Moon 2, 3, 4

As in sutta 167, substituting Dispassion, The Deathless, and Extinction for Seclusion and non-excitement.



44. 13. 33.(171) Suriya 1 Ý The Sun 1 (Seculsion, Non-excitement)


2. ßMonks, during the Summer months when the sky is free of rainy clouds the Sun rises dispelling all the darkness. Inthe same manner diligence is foremost for all merit and all merits come together in diligence.


4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much of the NobleEightfold Path diligently.û

44. 13. 34Ý36.(172Ý174) Suriya 2, 3, 4 Ý The Sun 2, 3, 4


44. 13. 37.(175) Vatthaü 1 Ý Cloth 1


2. ßMonks, of all woven cloth the Cashmere cloth is saide same manner diligence is foremost for all merit and allmerits come together in diligence.



44. 13. 37.(176Ý178) Vatthaü 2Ý4 Ý Cloth 2Ý4


44:14 Balakaraniya Vagga - English

file:///I|/...tta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/14-Balakaraniyavaggo-e.html[8/11/2010 3:55:12 AM]



Chapter 14 Ý Balakaraõãya Vaggo

44. 14. 1.(179) Balaü 1 Ý Powerful 1 (Seclusion, Non-excitement)


2. ßMonks, when doing any powerful action it is done established on earth and supported by earth. In the samemanner, monks, the monk developing and making much the Noble Eightfold Path should do so established in virtuesand relying on virtues. Monks, how does the monk develop and make much the Noble Eightfold Path established invirtues and relying on virtues?

3. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path established in virtues and relying on virtues.û

44. 14. 2Ý4.(180Ý182) Balaü 2Ý4 Ý Powerful 2Ý4


44. 14. 5.(183) Bãja 1 Ý Seedlings 1 (Seclusion, Non-excitement)


2. ßMonks, all seedlings and vegetation grow and become stately, established on earth and supported by earth. In thesame manner, the monk developing and making much the Noble Eightfold Path, does so established and relying onvirtues. Monks, how does the monk develop and make much the Noble Eightfold Path established and relying onvirtues?


44. 14. 6Ý8.(184Ý186) Bãja 2Ý4 Ý Seedlings 2Ý4




44. 14. 9.(187) Nàgo 1 Ý The Elephant 1 (Seclusion, Non-excitement)


2. ßMonks, elephants grow their bodies, become stately and powerful inhibited by the Great Himalayan mountains.There they grow powerful and stately and encroach shrubs, forests, small rivers, large rivers, the coastal regions andthe great ocean. In the ocean they grow their bodies and become stately and magnificent.

3. ßIn the same manner, monks, the monk established and relying on virtues develops and makes much the NobleEightfold Path grows and comes to greatness in the Teaching.

ßMonks, how does the monk established and relying on virtues, develop and make much the Noble Eightfold Path,and become great in the Teaching?


44. 14. 10Ý12.(188-190) Nàgo 2Ý4 Ý The Elephant 2Ý4


44. 14. 13.(191) Rukkho 1 Ý A Tree 1


2. ßMonks, a tree bends, slopes, and inclines towards the east, when its root is cut where would it fall?.û

ßVenerable sir, it would fall there, where it has a bend, slope and an incline.û

3. ßIn the same manner, monks, the monk develops and makes much the Noble Eightfold Path, bending, sloping, andinclining to extinction.

ßMonks, how developing and making much the Noble Eightfold Path does the monk bend, slope, and incline toextinction?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path, bending, sloping, and inclining to extinction.û

44. 14. 14Ý16.(192Ý194) Rukkho 2Ý4 Ý A Tree 2Ý4




44. 14. 17.(195) Kunbho 1 Ý A Pot 1


2. ßMonks, a pot turned upside down ejects water rejects it, in the same manner the monk developing and makingmuch the Noble Eightfold Path rejects demerit does not accept them. Monks, how developing and making much theNoble Eightfold Path does the monk turn out demerit?

3. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path, bending, sloping, and inclining to extinction.û

44. 14. 18Ý20.(196Ý198) Kunbho 2Ý4 Ý A Pot 2Ý4


44. 14. 21.(199) Såkiya 1 Ý An Awn of Paddy 1


2. ßMonks, it is possible that an awn of paddy or barley suitably placed would cut the hand when handled or the footwhen trodden.

3. ßIn the same manner, monks, it is possible for the monk developing the Path with the view correctly directed, to cutignorance, arouse knowledge, and realize extinction.

ßMonks, how developing and making much the Path with the view correctly directed would the monk cut ignorance,arouse knowledge, and realize extinction?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the Path with theview correctly directed, to cut ignorance, arouse knowledge, and realize extinction.û

44. 14. 22Ý24.(200Ý202) Såkiya 2Ý4 Ý An Awn of Paddy 2Ý4


44. 14. 25.(203) âkàsa 1 Ý Space 1




2. ßMonks, in space various winds blow. Winds from the east, west, north, south, winds with dust, without dust, coldwinds, warm winds, weak winds, and strong winds blow.

3. ßIn the same manner, monks, to the monk developing and making much the Noble Eightfold Path the fourestablishments of mindfulness, the four endeavors, the four psychic powers, the five mental faculties, the five powersand the seven enlightenment factors by development get completed.

ßMonks, to the monk developing and making much the Noble Eightfold Path how do the four establishments ofmindfulness, the four endeavors, the four psychic powers, the five mental faculties, the five powers and the sevenenlightenment factors by development get completed?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk developing and making much the NobleEightfold Path, the four establishments of mindfulness, the four endeavors, the four psychic powers, the five mentalfaculties, the five powers and the seven enlightenment factors by development get completed.û

44. 14. 26Ý28.(204Ý206) âkàsa 2Ý4 Ý Space 2Ý4


44. 14. 29.(207) Megha 1 Ý A Rainy Cloud 1


2. ßMonks, just as in the last month of the hot season an unexpected huge down pour comes and settles all the dust. Inthe same manner to the monk developing and making much the Noble Eightfold Path whatever demerit arises, itspontaneously disappears and the matter is settled then and there.

ßMonks, to the monk developing and making much the Noble Eightfold Path how does arisen demerit spontaneouslydisappear and get settled then and there?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner to the monk developing and making much the NobleEightfold Path, whatever demerit arises, it spontaneously disappears and matters get settled then and there.û

44. 14. 30Ý32.(208Ý210) Megha 2Ý4 Ý A Rainy Cloud 2Ý4


44. 14. 33.(211) Megha Sutta (II) 1 Ý A Rainy Cloud (II) 1




2. ßMonks, just as with the arising of a great storm a rainy cloud would be absorbed and dispersed, in the same mannerto the monk developing and making much the Noble Eightfold Path, whenever demerit arises, it loses the sign anddisappears and the matter is settled then and there.

ßMonks, to the monk developing and making much the Noble Eightfold Path how does arisen demerit lose the signand disappear and get settled then and there?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner to the monk developing and making much the NobleEightfold Path, whatever demerit arises, it loses the sign and disappears and matters get settled then and there.û

44. 14. 34Ý36.(212Ý214) Megha Sutta (II) 2Ý4 Ý A Rainy Cloud (II) 2Ý4


44. 14. 37.(215) Nàvà 1 Ý Ships 1


2. ßMonks, just as of ocean-going ships the ropes and bindings surrounded by water and subjected to heat aof the airfor six months, come home are pulled onto high ground in Winter for quick replenishment to stop decay. In the samemanner to the monk developing and making much the Noble Eightfold Path, the bonds calm and decay.

ßMonks, how developing and making much the Noble Eightfold Path do the bonds calm and decay?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner to the monk developing and making much the NobleEightfold Path, whatever demerit arises, it spontaneously disappears and matters get settled then and there.û

44. 14. 38Ý40.(216Ý218) Nàvà 2Ý4 Ý Ships 2Ý4


44. 14. 41(219) âgantukà 1 Ý Guests 1


2. ßMonks, guests come to a guest house from the east, west, north and south. Warriors, Brahmins, people of themiddle class and low caste too come and dwell there. In the same manner, monks, the monk developing and makingmuch the Noble Eightfold Path, knows those things that should be thoroughly known through special knowledge,



dispels those things that should be dispelled through special knowledge, realizes those things that should be realizedthrough special knowledge, and develops those things that should be developed through special knowledge.

3. ßMonks, what things should be thoroughly known through special knowledge? The five holding masses is the reply,such as the holding masses of matter, feelings, perceptions, intentions, and consciousness. Monks, these things shouldbe thoroughly known through special knowledge.

4. ßMonks, what things should be dispelled through special knowledge? Ignorance and the craving `to be' are the twothings to be dispelled through special knowledge.

5. ßMonks, what things should be realized through special knowledge? Knowledge and release are the two things to berealized through special knowledge.

6. ßMonks, what things should be developed through special knowledge? Calm and insight are the two things to bedeveloped through special knowledge.

7. ßMonks, how developing and making much the Noble Eightfold Path, does the monk know those things that shouldbe thoroughly known through special knowledge, dispel those things that should be dispelled through specialknowledge, realize those things that should be realized through special knowledge, and develop those things thatshould be developed through special knowledge?

8. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up inthe end with maturity re and the monk develops right concentration relying on seclusion, non-excitement, forceasing and to give up in the end with maturity.

ßMonks, the monk developing and making much the Noble Eightfold Path, knows those things that should bethoroughly known through special knowledge, dispels those things that should be dispelled through special knowledge,realizes those things that should be realized through special knowledge, and develops those things that should bedeveloped through special knowledge.û

44. 14. 42-44.(220Ý222) âgantukà 1Ý4 Ý Guests 1Ý4


44. 14. 45.(223) Nadã 1 Ý River Ganges 1


2. ßMonks, a large crowd of people come to river Ganges which has an eastern bend, slope, and incline with hoes andbaskets to turn it, bend it, and to incline it to the west Monks, would it be possible to that large crowd to turn the riverGanges to the west?û

ßNo, venerable sir, it would not be possible.û

ßWhat is the reason?û

ßVenerable sir, river Ganges has an eastern, bend, slant, and incline and it is a difficult task to turn it and bend it to thewest.

3. ßIn the same manner, monks, the monk developing and making much the Noble Eightfold Path, would be



approached by kings, kings' ministers, friends, co-associates, relations, and blood relations offering great wealth andsaying, `Come, good one! Why do you wear these yellow clothes? Why shaved and go about begging? Give up theholy life, partake this wealth and do merit!' Monks, the monk developing and making much the Noble Eightfold Path,would step down from it and enjoy the lower life is not possible. What is the reason? Monks, his mind since long, wasbent, slanted, and inclined to seclusion it is not possible that he would step down and enjoy the lower life. How doesthe monk develop and make much the Noble Eightfold Path to bend, slant, and incline to seclusion?

4. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up inthe end with maturity re and the monk develops right concentration relying on seclusion, non-excitement, forceasing and to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path.û

44. 14. 46Ý48.(224Ý226) Nadã 2Ý4 Ý River Ganges 2Ý4


44:15 Esana Vagga - English

file:///I|/.../Samyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/15-Esanavaggo-e.html[8/11/2010 3:55:13 AM]



Chapter 15 Ý Esanà Vaggo

44. 15. 1Ý4.(227Ý230) Esanà Ý Floods (1Ý4)

(Abhi¤¤à Ý Special Knowledge)


2. ßMonks, these three are the desires. What three? Sensual desires, the desires `to be', and the fulfilling wishes of theholy life. Monks, for special knowledge of these three desires the Noble Eightfold Path should be developed and mademuch.

ßHow should the Noble Eightfold Path be developed and made much?

3. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, forceasing and to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path.

4. ßHere, monks, the monk develops right view, right thought, right speech, right action, right livlihood, rightendeavor, right mindfulness, and right concentration to drive out greed, hate, and delusion completely.

5. ßMonks, in this manner the monk develops and makes much of the Noble Eightfold Path.

6. ßHere monks, the monk develops right view to dive and end in the deathless.

7. ßThe monk develops right concentration to dive and end in the deathless. Monks, in this manner the monk developsand makes much the Noble Eightfold Path.

8. ßHere, monks, the monk develops right view bending, sloping, and inclining to extinction.

9. The monk develops right concentration bending, sloping, and inclining to extinction. Monks, in this manner themonk develops and makes much of the Noble Eightfold Path

44. 15. 5Ý8.(231Ý234) Esanà II Ý Desires II (1Ý4)

(II Pari¤¤a Ý Exact Comprehension

10. ßMonks, these three are desires What three? Sensual and desires `to be' and fulfilling wishes of the holy life.Monks, for exact comprehension of these three desires the Noble Eightfold Path should be developed and made much.



How should the Noble Eightfold Path be developed and made much?

11. ßHere monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up inthe end with maturity.

12. ßThe monk develops right concentration relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity. Monks, in this manner the monk develops and makes much the Noble Eightfold Path.

13. ßHere, monks, the monk develops right view

14. right concentration to drive out greed, hate, and delusion completely. Monks, in this manner the monk developsand makes much the Noble Eightfold Path.

15. ßHere, monks, the monk develops right view to dive and end in the deathless.

16. ßThe monk develops right concentration to dive and end in the deathless. Monks, in this manner the monkdevelops and makes much the Noble Eightfold Path.

17. ßHere monks, the monk develops right view bending, sloping, and inclining to extinction and the monk developsright concentration bending, sloping, and inclining to extinction. Monks, in this manner the monk develops and makesmuch of the Noble Eightfold Path.

44. 15. 9Ý12.(235Ý238) Esanà III Ý Desires III (1Ý4)

(III Parikkhaya Ý Exhaustion)

18. ßMonks, these three are the desires. What three? Sensual and desires `to be' and fulfilling wishes of

the holy life. Monks, for exhaustion of these three desires the Noble Eightfold Path should be developed and mademuch. How should the Noble Eightfold Path be developed and made much?

19. ßHere monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity.


21. ßHere monks, the monk develops right view to drive out greed, hate, and delusion completely.

22. ßThe monk develops right concentration to drive out greed, hate, and delusion completely. Monks, in this mannerthe monk develops and makes much the Noble Eightfold Path.


24. ßThe monk develops right concentration to dive and end in the deathless. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path


44. 15. 13Ý16.(239Ý242) Esanà IV Ý Desires IV(1Ý4)



(IV Pahàna Ý Dispelling)

26. ßMonks, these three are floods. What three? Sensual and desires `to be' and fulfilling wishes of the holy life.Monks, for dispelling these three desires the Noble Eightfold Path should be developed and made much. How shouldthe Noble Eightfold Path be developed and made much?

27.ÿere monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity.



30. ßThe monk develops right concentration to drive out greed, hate, and delusion completely. Monks, in this mannerthe monk develops and makes much of the Noble Eightfold Path.

31ÿere monks, the monk develops right view to dive and end in the deathless.


33. ßHere, monks, the monk develops right view bending, sloping, and inclining to extinction re and the monkdevelops right concentration bending, sloping, and inclining to extinction. Monks, in this manner the monk developsand makes much of the Noble Eightfold Path.û

44. 15. 17Ý32.(243Ý258) Vidhà Ý Measurements

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes forMeasurements.)


2. ßMonks, these three are measurements. What three? I am superior, I am equal and I am inferior. Monks, for specialknowledge, exact comprehension, exhaustion and dispelling of these three measurements the Noble Eightfold Pathshould be developed and made much.

3. ßHere, monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity re and the monk develops right concentration relying on seclusion, non-excitement, for ceasingand to give up in the end with maturity. Monks, in this manner the monk develops and makes much the NobleEightfold Path.

44. 15. 33Ý48.(259Ý 274) âsavo Þ Secretions (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Secretions.)




2. ßMonks, these three are secretions. What three? They are sensual secretions, secretions `to be' and secretions forignorance. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of these three secretions theNoble Eightfold Path should be developed and made much.


44. 14. 49Ý64(275Ý290) Bhavo Ý The Behavior of the Mind (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Behavior of theMind.)


2. ßMonks, the behavior of the mind is threefold. What three? It is behaving in sensuality, behaving with matter andbehaving in immaterial states. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of thisthreefold behavior of the mind, the Noble Eightfold Path should be developed and made much.


44. 15. 65Ý80.(291Ý3006) Dukkhatà Ý Unpleasant States (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Unpleasantstates.)


2. ßMonks, these three are unpleasant states. What three? They are unpleasant mental states, unpleasantness ofdeterminations and unpleasantness owing to change. Monks, for special knowledge, exact comprehension, exhaustionand dispelling of this threefold unpleasantness the Noble Eightfold Path should be developed and made much.


44. 15. 81Ý96.(307Ý322) Khãlà Ý Strong Posts (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Strong Posts.)




2. ßMonks, these three are strong posts. What three? They are greed, hate and delusion. Monks, for special knowledge,exact comprehension, exhaustion and dispelling of these three strong posts the Noble Eightfold Path should bedeveloped and made much.


44. 15. 97Ý112.(323Ý338) Malaü Ý Stains (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Stains.)

. I heard thus. At one time the Blessed One lived in the monastery offered by Anàthapiõóika in Jeta's Grove inSàvatthi, and addressed the monks from there:

2. ßMonks, these three are stains. What three? They are stains of greed, hate and delusion. Monks, for specialknowledge, exact comprehension, exhaustion and dispelling of these three stains the Noble Eightfold Path should bedeveloped and made much.


44. 15. 113Ý128(339Ý354) Nighà Ý Destructions (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Destructions.)


2. ßMonks, these three are destructions. What three? They are the destructions of greed, hate and delusion. Monks, forspecial knowledge, exact comprehension, exhaustion and dispelling of these three destructions the Noble EightfoldPath should be developed and made much.


44. 15. 129Ý144.(355Ý370) Vedanà Ý Feelings (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Feelings.)




2. ßMonks, these three are the feelings. What three? They are pleasant, unpleasant and neither pleasant nor unpleasantfeelings. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of these three feelings theNoble Eightfold Path should be developed and made much.


44. 15. 145Ý160.(370Ý386) Tanhà Ý Craving (IÝIV)

(The detailed Sutta is to be copied from suttas 227Ý242 (paragraphs 3Ý33) with necessary changes for Craving.)


2. ßMonks, this is the threefold craving.What three? They are craving for sensuality, craving `to be' and craving `not tobe'. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of this threefold craving the NobleEightfold Path should be developed and made much.


44:16 Ogha Vagga - English

file:///I|/...s/Samyutta-Nikaya%20(for%20quick%20conversion%20to%205%20PDF's)/Samyutta5/44-Magga-Samyutta/16-Oghavaggo-e.html[8/11/2010 3:55:13 AM]



Chapter 16 Ý Ogha Vaggo

44. 16. 1Ý4.(387Ý390) Ogho Ý Floods (1Ý4)

(Abhi¤¤à Ý Special Knowledge)


2. ßMonks, these four are floods. What four? They are the flood of sensuality, the flood of being, the flood of viewsand the flood of ignorance. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of thesefour floods the Noble Eightfold Path should be developed and made much. How should the Noble Eightfold Path bedeveloped and made much?


4. ßHere, monks, the monk develops right view, right thought, right speech, right action, right livlihood, rightendeavor, right mindfulness, and right concentration to drive out greed, hate, and delusion completely.

5. ßMonks, in this manner the monk develops and makes much of the Noble Eightfold Path.

6. ßHere monks, the monk develops right view to dive and end in the deathless.

7. ßThe monk develops right concentration to dive and end in the deathless. Monks, in this manner the monk developsand makes much the Noble Eightfold Path.

8. ßHere, monks, the monk develops right view bending, sloping, and inclining to extinction.

9. The monk develops right concentration bending, sloping, and inclining to extinction. Monks, in this manner themonk develops and makes much of the Noble Eightfold Path

44. 16. 5Ý8.(391Ý394) Ogho II Ý Floods II (1Ý4)

(II Pari¤¤a Ý Exact Comprehension

10. ßMonks, these three are floods. What three? Sensual and floods `to be' and fulfilling wishes of the holy life.Monks, for exact comprehension of these three floods the Noble Eightfold Path should be developed and made much.How should the Noble Eightfold Path be developed and made much?

11. ßHere monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in



the end with maturity.


13. ßHere, monks, the monk develops right view

14. right concentration to drive out greed, hate, and delusion completely. Monks, in this manner the monk developsand makes much the Noble Eightfold Path.



17. ßHere monks, the monk develops right view bending, sloping, and inclining to extinction and the monk developsright concentration bending, sloping, and inclining to extinction. Monks, in this manner the monk develops and makesmuch of the Noble Eightfold Path.

44. 16 9Ý12.(395Ý3988) Ogho III Ý Floods III (1Ý4)

(III Parikkhaya Ý Exhaustion)

18. ßMonks, these three are the floods. What three? Sensual and floods `to be' and fulfilling wishes of

the holy life. Monks, for exhaustion of these three floods the Noble Eightfold Path should be developed and mademuch. How should the Noble Eightfold Path be developed and made much?

19. ßHere monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity.



22. ßThe monk develops right concentration to drive out greed, hate, and delusion completely. Monks, in this mannerthe monk develops and makes much the Noble Eightfold Path.


24. ßThe monk develops right concentration to dive and end in the deathless. Monks, in this manner the monkdevelops and makes much of the Noble Eightfold Path


44. 16 13Ý16.(399Ý402) Ogho IV Ý Floods IV(1Ý4)

(IV Pahàna Ý Dispelling)



26. ßMonks, these three are floods. What three? Sensual and floods `to be' and fulfilling wishes of the holy life.Monks, for dispelling these three floods the Noble Eightfold Path should be developed and made much. How shouldthe Noble Eightfold Path be developed and made much?

27.ÿere monks, the monk develops right view relying on seclusion, non-excitement, for ceasing and to give up in theend with maturity.



30. ßThe monk develops right concentration to drive out greed, hate, and delusion completely. Monks, in this mannerthe monk develops and makes much of the Noble Eightfold Path.

31ÿere monks, the monk develops right view to dive and end in the deathless.


33. ßHere, monks, the monk develops right view bending, sloping, and inclining to extinction re and the monkdevelops right concentration bending, sloping, and inclining to extinction. Monks, in this manner the monk developsand makes much of the Noble Eightfold Path.û

44. 16 17Ý32(403Ý418) Yogo Ý Bonds

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for Bonds.)


2. ßMonks, these four are the bonds. What four? They are the bond of sensuality, the bond to be, the bond of viewsand the bond of ignorance. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of thesefour bonds the Noble Eightfold Path should be developed and made much How should the Noble Eightfold Path bedeveloped?.


44. 16 33Ý48.(419Ý434) Upàdànam Ý Seizing

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for Seizing.)


2. ßMonks, this is the fourfold seizing. What four? They are seizing sensuality, seizing views, seizing virtues andseizing self view. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of this fourfoldseizing the Noble Eightfold Path should be developed and made much. Monks, how should the Noble Eightfold Path



be developed?


44. 16 49Ý64(435Ý450) Gantha Ý Bodily Knots

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for Bodily Knots.)


2. ßMonks, these four are the bodily knots. What four? They are bodily knot, of coveting, of anger, of clinging tovirtues and the bodily knot, this only is the truth. Monks, for special knowledge, exact comprehension, exhaustion anddispelling of these four bodily knots the Noble Eightfold Path should be developed and made much. Monks, howshould the Noble Eightfold Path be developed?


44. 16 65Ý80(451Ý66) Anusayà Ý Latent tendencies

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for LatentTendencies.)


2. ßMonks, these seven are the latent tendencies. What seven? They are the latent tendency for, sensual greed, anger,views, doubts, measuring, and the latent tendencies `to be' and to ignore. Monks, for special knowledge, exactcomprehension, exhaustion and dispelling of these seven latent tendencies the Noble Eightfold Path should bedeveloped and made much.

44. 16 81Ý96(467Ý482) Kàmaguna Ý Five Strands of Sense Pleasures

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for Five Strands ofSense Pleasures.)


2. ßMonks, these are the five strands of sense pleasures. What five? They are welcome, beloved, charming enticingforms cognizable by eye-consciousness that arouse sensuality, sounds cognizable by ear-consciousness that arousesensuality, scents cognizable by nose-consciousness that arouse sensuality, tastes cognizable by tongue-consciousnessthat arouse sensuality and touches cognizable by body-consciousness that arouse sensuality Monks, for special



knowledge, exact comprehension, exhaustion and dispelling of these five sensual pleasures the Noble Eightfold Pathshould be developed and made much.

44. 16 97Ý112.(483Ý498) Nãvaranàni Ý Obstructions

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for Obstructions ofthe Mind.)


2. ßMonks, these five are the obstructions of the mind. What five? They are sensual greed, anger, sloth and torporrestlessness and worry and doubts. Monks, for special knowledge, exact comprehension, exhaustion and dispelling ofthese five obstructions the Noble Eightfold Path should be developed and made much.

44. 16 113Ý128.(499Ý514) Upàdànakkhandà Ý Holding Masses

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for HoldingMasses.)


2. ßMonks, these five are the holding masses. What five? They are the masses of matter, feelings, perceptions,intentions, and consciousness. Monks, for special knowledge, exact comprehension, exhaustion and dispelling of thesefive masses the Noble Eightfold Path should be developed and made much.

44. 16 129Ý144.(515Ý530) Orambhàgiyàni Ý Sensual Bonds

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for SensualBonds.)


2. ßMonks, these five are the sensual bonds. What five? They are self view, doubts, clinging to virtues, sensual interestand anger Monks, for special knowledge, exact comprehension, exhaustion and dispelling of these five bonds theNoble Eightfold Path should be developed and made much.

44. 16 145Ý160.(531Ý546) Uddhambhàgiya Ý Non-Sensual Bonds

(The detailed Sutta is to be copied from suttas 387Ý402 (paragraphs 3Ý33) with necessary changes for Non-sensualBonds.)




2. ßMonks, these five are the non-sensual bonds. What five? Greed for material states, immaterial states, measuring,restlessness and ignorance. Monks, for special knowledge of these non-sensual bonds the Noble Eightfold Path shouldbe developed and made much.û

44:1 avijja vagga - english - george...

Documents