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MN 9 
 
Majjhima Nikāya 
The Middle Length Discourses 
 
 
Sammā Diṭṭhi Sutta 
“Discourse on Right View” 
 
Translated by Candana Bhikkhu 
 
Copyright © Candana Bhikkhu 2024 
 
 
I have personally heard this.  
 
During the time when The Blessed One was staying at the monastery offered by Anāthapiṇḍika 
in Jeta’s Park, in the City of Sāvatthī, the Venerable Sāriputta addressed his fellow Bhikkhus and 
said: 
 
“Friends, Bhikkhus!” 
 
“Yes, Friend,” those Bhikkhus replied. 
 
And the Venerable Sāriputta continued: 
 
“Friends, the term ‘Right View… right view,’ is often mentioned. 
 
“But what does it mean when a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma?” 
“Indeed, Friend, we would come from far and wide to learn the meaning of this statement from 
the Venerable Sāriputta!  
“Now, it would be wonderful if the Venerable Sāriputta clarified the meaning of these questions. 
On hearing it from the Venerable Sāriputta, the Bhikkhus will thus learn and carry it in their 
hearts.” 
“In that case, friends, please listen carefully, as you apply your mind’s attention properly to what 
I will share with you here.” 
“Yes, Friend!” the Bhikkhus responded.

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And the Venerable Sāriputta continued by saying: 
 
- Distinguishing What is Unskillful from the Skillful 
 
“Whenever, friends, a Noble Disciple looks at things that are unskillful, he does so carefully, as 
he comes to also see the very root of the unskillful, seeing their connection clearly.  
 
“Similarly, while looking at things that are skillful, he does so carefully, as he comes to also see 
the very root of the skillful, seeing their connection clearly.  
 
“In this manner, he would be declared a Noble Disciple who is said to ‘possess right view;’ the 
one whose view is unmistakably accurate; someone who has in his heart the unshakable and 
personally verifiable faith and confidence in The Dhamma; the one who has finally attained to 
The True and Genuine Dhamma.  
 
“Now, friends, what is meant by unskillful, and what are the very roots of the unskillful? 
Similarly, what is meant here by skillful, and what are the very roots of the skillful? 
 
“Killing living beings, friends, is unskillful. Stealing and taking things that are not given to 
oneself, is unskillful. Engaging in sexual misconduct, is unskillful. Speaking falsehood, is 
unskillful. Gossiping and using malicious speech, is unskillful. Using harsh and destructive 
speech, is unskillful. Engaging in idle and frivolous chatter, is unskillful. Living with and having 
covetousness and longing in the heart, is unskillful. Having anger and ill will, is unskillful. 
Possessing wrong view in one’s heart, is unskillful. 
 
“All these, friends, are called unskillful. 
 
“And what, friends, is meant by the very root of the unskillful? 
 
“Having greed in the heart, is the root of the unskillful. Having hatred in the heart, is the very 
root of the unskillful. Having delusion in the heart, is the very root of the unskillful. 
 
“These three combined, therefore, are called the very roots of the unskillful. 
 
“And what, friends, is meant by skillful, and what are the very roots of the skillful?  
 
“Abstaining from killing living beings, friends, is skillful. Abstaining from stealing or taking 
things that are not given to oneself, is skillful. Abstaining from engaging in sexual misconduct, is 
skillful. Abstaining from speaking falsehood, is skillful. Abstaining from gossiping and the use 
of malicious speech, is skillful. Abstaining from using harsh and destructive speech, is skillful. 
Abstaining from engaging in idle and frivolous chatter, is skillful. Not living with nor having 
covetousness or longing in the heart, is skillful. Not having anger or ill will, is skillful. 
Possessing right view in one’s heart, is skillful.

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“All these, friends, are called skillful. 
 
“And what, friends, is meant by the very root of the skillful? 
 
“Having non-greed in the heart, is the very root of the skillful. Having non-hatred in the heart, is 
the very root of the skillful. Having non-delusion in the heart, is the very root of the skillful. 
 
“These three combined, therefore, are called the very roots of the skillful. 
 
“And when, friends, a Noble Disciple looks at things that are unskillful, he does so carefully, as 
he comes to also see the very root of the unskillful, seeing their connection clearly. Similarly, 
while looking at things that are skillful, he does so carefully, as he comes to also see the very 
root of the skillful, seeing their connection clearly. Then, he abandons and let’s go of the 
underlying drive for passion or lust; he removes the underlying drive for having dislike or 
resistance; and he completely uproots from his heart the underlying drive for bearing the conceit 
‘I am.’  
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
 
- Understanding the Role of Nourishment 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
 
“Whenever, friends, a Noble Disciple looks at things that nourish, he does so carefully, as he 
comes to see and understand the very role of nourishment. That is, he understands the 
nourishment itself; the origin and arising of that which nourishes; the ending and cessation of the 
nourishment; and the Path that leads to the cessation of the nourishment.

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“In this manner, he would be declared a Noble Disciple who is said to ‘possess right view;’ the 
one whose view is unmistakably accurate; someone who has in his heart the unshakable and 
personally verifiable faith and confidence in The Dhamma; the one who has finally attained to 
The True and Genuine Dhamma.  
 
“Now, friends, what is meant by nourishment? What is the origin and arising of that which 
nourishes? What is the ending and cessation of the nourishment? And what is the Path that leads 
to the cessation of the nourishment? 
 
“There are, friends, these four kinds of nourishment that are necessary to sustain living beings 
who have already taken birth, as well as to give support to those beings who are yet to be reborn 
and are thus still seeking a new form of becoming in various realms. 
 
“And what are these four nourishments, friends? 
“First is the nourishment of edible food that is consumed, whether solid or liquid, coarse or 
refined; secondly, the nourishment of contact; thirdly, the nourishment of intentional thinking; 
and fourthly, the nourishment of consciousness or sense awareness.  
“These are the four types of nourishment that are necessary to sustain living beings who have 
already taken birth, as well as to give support to those beings, who are yet to be reborn and are 
thus still seeking a new form of becoming in various realms. 
“It is with the arising and presence of craving that there is the arising of nourishment. 
“However, with the ending of craving, there is the ending and cessation of nourishment. 
“Meanwhile, the Path that leads to the cessation of nourishment is none other than the 
application and practice of the Noble Eightfold Path, that is: Right View, Right Intentional 
Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and 
Right Concentration.  
“And when, friends, a Noble Disciple looks at things that nourish, he does so carefully, as he 
comes to see and understand the very role of nourishment. That is, he understands the 
nourishment itself; the origin and arising of that which nourishes; the ending and cessation of the 
nourishment; and the Path that leads to the cessation of the nourishment. Then, he abandons and 
let’s go of the underlying drive for passion or lust; he removes the underlying drive for having 
dislike or resistance; and he completely uproots from his heart the underlying drive for bearing 
the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally

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verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!”  
 
- Understanding the Four Noble Truths 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question and said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
 
“Whenever, friends, a Noble Disciple looks at suffering, he does so carefully, as he comes to see 
and understand it. Similarly, he looks at the origin and cause of suffering, which he does 
carefully, as he comes to see and understand it. Similarly, he looks at the cessation and ending of 
suffering, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and very ending of suffering, which he does carefully, as he comes to 
see and understand it.  
 
“In this manner too, friends, he would be declared a Noble Disciple, one who is said to ‘possess 
right view;’ whose view is unmistakably accurate; someone who has in his heart the unshakable 
and personally verifiable faith and confidence in The Dhamma; the one who has finally attained 
to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by suffering? What is the origin and arising of suffering? What is 
the ending and cessation of suffering? And what is the Path that leads to the cessation and very 
ending of suffering? 
 
“Rebirth is suffering; getting sick is suffering; aging and getting old is suffering; death is 
suffering; grief, lamentation, pain, depression, and a sense of loss are all suffering; associating 
with whatever is disagreeable or disliked is suffering; separating from what one likes is 
suffering; not getting what one likes is also suffering. In other words, all that the five grabbing 
aggregates try to latch on to, is suffering. 
 
“All this is called suffering, friends. 
 
“And what is the origin and arising of suffering?

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“It is this ongoing thirst that leads to repeated rebirth, while one seeks constant excitement and 
enjoyment, finding delight here and there; that is to say, being constantly thirsty for sensual 
pleasures, constantly thirsty for rebecoming, and constantly thirsty for non-becoming. 
 
“This then is called the origin and arising of suffering, friends. 
 
“And what about the ending and cessation of suffering? 
 
“It is the remainder-less fading away and dispassion, cessation, the giving up, the 
relinquishment, the release and abandoning of that very constant thirst for sensual pleasures, the 
constant thirst for rebecoming, and the constant thirst for non-becoming. 
 
“This is called the ending and cessation of suffering, friends. 
 
“And what is the Path that leads to the cessation and the very ending of suffering? 
“It is none other than the application and practice of the Noble Eightfold Path, that is: Right 
View, Right Intentional Thought, Right Speech, Right Action, Right Livelihood, Right Effort, 
Right Mindfulness, and Right Concentration.  
“And when, friends, a Noble Disciple looks at suffering, he does so carefully, as he comes to see 
and understand it. Similarly, he looks at the origin and cause of suffering, which he does 
carefully, as he comes to see and understand it. Similarly, he looks at the cessation and ending of 
suffering, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and the very ending of suffering, which he does carefully, as he comes 
to see and understand it. Then, he abandons and let’s go of the underlying drive for passion or 
lust; he removes the underlying drive for having dislike or resistance; and he completely uproots 
from his heart the underlying drive for bearing the conceit ‘I am.’  
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ whose view is 
unmistakably accurate; someone who has in his heart the unshakable and personally verifiable 
faith and confidence in The Dhamma; the one who has finally attained to The True and Genuine 
Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Ageing and Death 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said:

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“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple.  
“Whenever, friends, a Noble Disciple looks at the facts of ageing and death, he does so carefully, 
as he comes to see and understand them. Similarly, he looks at the origin and cause of ageing and 
death, which he does carefully, as he comes to see and understand it. Similarly, he looks at the 
cessation and ending of ageing and death, which he does carefully, as he comes to see and 
understand it. And he looks at the Path that leads to the cessation and the very ending of ageing 
and death, which he does carefully, as he comes to see and understand it.  
 
“In this manner too, friends, he would be declared a Noble Disciple, one who ‘possesses right 
view;’ whose view is unmistakably accurate; someone who has in his heart the unshakable and 
personally verifiable faith and confidence in The Dhamma; the one who has finally attained to 
The True and Genuine Dhamma.  
 
“Now, friends, what is meant by ageing and death? What is the origin and arising of ageing and 
death? What is the ending and cessation of ageing and death? And what is the Path that leads to 
the cessation and very ending of ageing and death? 
 
“That which for the numerous and diverse beings in various classes and realms of existence is 
considered becoming sick, aging and getting old, whether through the decaying of the body, the 
loss of teeth, loss of luster of the skin, having gray hair, becoming wrinkled, the loss of vitality, 
as well as the breakdown of mental faculties. 
 
“All this is called ageing, friends. 
 
“And what, friends, is death?  
 
“That which for the numerous and diverse beings in various classes and realms of existence is 
considered to be deceased and no more; the breakup of the body and all faculties; the dismantling 
of the aggregates; the giving up and laying down of the corpse. 
 
“This, friends, is called death. 
 
“So, these two, friends, one termed as ageing, and the other as death, are what is meant by 
‘ageing and death.’ 
 
“Now, friends, both ageing and death originate and arise with the taking of rebirth, whereas they 
both come to cease when rebirth is ended. As for the path that leads to the ending and cessation 
of both ageing and death, it is none other than The Noble Eightfold Path, that is: Right View, 
Right Intentional Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right 
Mindfulness, and Right Concentration.

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“And when, friends, a Noble Disciple looks at the facts of ageing and death, he does so carefully, 
as he comes to see and understand them. Similarly, he looks at the origin and cause of ageing and 
death, which he does carefully, as he comes to see and understand them. Similarly, he looks at 
the cessation and ending of ageing and death, which he does carefully, as he comes to see and 
understand them. And he looks at the Path that leads to the cessation and the very ending of 
ageing and death, which he does carefully, as he comes to see and understand them. Then, he 
abandons and let’s go of the underlying drive for passion or lust; he removes the underlying 
drive for having dislike or resistance; and he completely uproots from his heart the underlying 
drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ whose view is 
unmistakably accurate; someone who has in his heart the unshakable and personally verifiable 
faith and confidence in The Dhamma; the one who has finally attained to The True and Genuine 
Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Rebirth 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at rebirth, he does so carefully, as he comes to see 
and understand it. Similarly, he looks at the origin and cause of rebirth, which he does carefully, 
as he comes to see and understand it. Similarly, he looks at the cessation and ending of rebirth, 
which he does carefully, as he comes to see and understand it. And he looks at the Path that leads 
to the cessation and the very ending of rebirth, which he does carefully, as he comes to see and 
understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple, who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.

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“Now, friends, what is meant by rebirth? What is the origin and arising of rebirth? What is the 
ending and cessation of rebirth? And what is the Path that leads to the cessation and the very 
ending of rebirth? 
 
“That which for the numerous and diverse beings in various classes and realms of existence is 
considered to be birth, whether in the form of descent into an egg or being conceived in a womb; 
the arising and appearance into that world, where the respective aggregates come together 
forming the person, along with the appropriate senses, to experience the objects that are to be 
cognized in that specific realm. 
 
“All this is called rebirth, friends. 
 
“Now, friends, rebirth originates and arises when there is the desire for rebecoming. 
Furthermore, it ceases to be when the desire for rebecoming is abandoned and is no more. As for 
the path that leads to the ending and cessation of rebirth, it is none other than The Noble 
Eightfold Path, that is: Right View, Right Intentional Thought, Right Speech, Right Action, 
Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at rebirth, he does so carefully, as he comes to see 
and understand it. Similarly, he looks at the origin and cause of rebirth, which he does carefully, 
as he comes to see and understand it. Similarly, he looks at the cessation and ending of rebirth, 
which he does carefully, as he comes to see and understand it. And he looks at the Path that leads 
to the cessation and the very ending of rebirth, which he does carefully, as he comes to see and 
understand it. Then, he abandons and let’s go of the underlying drive for passion or lust; he 
removes the underlying drive for having dislike or resistance; and he completely uproots from 
his heart the underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Desire for Rebecoming 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his

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heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at the desire for rebecoming, he does so carefully, as 
he comes to see and understand it. Similarly, he looks at the origin and cause of the desire for 
rebecoming, which he does carefully, as he comes to see and understand it. Similarly, he looks at 
the cessation and ending of the desire for rebecoming, which he does carefully, as he comes to 
see and understand it. And he looks at the Path that leads to the cessation and the very ending of 
the desire for rebecoming, which he does carefully, as he comes to see and understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by the desire for rebecoming? What is the origin and arising of the 
desire for rebecoming? What is the ending and cessation of the desire for rebecoming? And what 
is the Path that leads to the cessation and the very ending of the desire for rebecoming? 
 
“To this end, friends, there are three states which beings long for and desire to rebecome into, for 
their next rebirth. These include the sense-sphere realm, the purely form realm, and the formless 
realm. 
 
“Now, friends, the desire to rebecome originates and arises when there is the longing to grab and 
hold on. Thus, the desire for rebecoming ceases to be when the longing to grab and hold on is 
abandoned and is no more. Furthermore, the Path that leads to the ending and cessation of the 
desire to rebecome is none other than The Noble Eightfold Path, that is: Right View, Right 
Intentional Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right 
Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at the desire for rebecoming, he does so carefully, as 
he comes to see and understand it. Similarly, he looks at the origin and cause of the desire for 
rebecoming, which he does so carefully, as he comes to see and understand it. Similarly, he looks 
at the cessation and ending of the desire for rebecoming, which he does so carefully, as he comes 
to see and understand it. And he looks at the Path that leads to the cessation and very ending of 
the desire for rebecoming, which he does so carefully, as he comes to see and understand it. 
Then, he abandons and let’s go of the underlying drive for passion or lust; he removes the 
underlying drive for having dislike or resistance; and he completely uproots from his heart the 
underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally

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verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Grabbing and Wanting to Hold On 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?”  
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at the longing to grab and hold on, he does so 
carefully, as he comes to see and understand it. Similarly, he looks at the origin and cause of the 
longing to grab and hold on, which he does carefully, as he comes to see and understand it. 
Similarly, he looks at the cessation and ending of the longing to grab and hold on, which he does 
carefully, as he comes to see and understand it. And he looks at the Path that leads to the 
cessation and the very ending of the longing to grab and hold on, which he does carefully, as he 
comes to see and understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple, who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by the longing to grab and hold on? What is the origin and arising 
of the longing to grab and hold on? What is the ending and cessation of the longing to grab and 
hold on? And what is the Path that leads to the cessation and the very ending of the longing to 
grab and hold on? 
 
“To this end, friends, you must understand that grabbing itself has four aspects or layers to it, 
whereby one longs for and wants to hold on to things. These are: grabbing onto sensual pleasures 
and things to do with the senses; grabbing onto views, beliefs or concepts; grabbing onto 
precepts, rituals or ceremonies; and grabbing onto the idea of having a substantially unchanging 
selfhood or personality. 
 
“Now, friends, the longing to grab and hold on originates and arises when there is craving in the 
heart. Thus, the longing to grab and hold on ceases to be, when the craving in the heart is 
abandoned and is no more. Furthermore, the Path that leads to the ending and cessation of the 
longing to grab and hold on is none other than The Noble Eightfold Path, that is: Right View,

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Right Intentional Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right 
Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at the longing to grab and hold on, he does so 
carefully, as he comes to see and understand it. Similarly, he looks at the origin and cause of the 
longing to grab and hold on, and he does so carefully, as he comes to see and understand it. 
Similarly, he looks at the cessation and ending of the longing to grab and hold on, while he does 
so carefully, as he comes to see and understand it. And he looks at the Path that leads to the 
cessation and the very ending of the longing to grab and hold on, and he does so carefully, as he 
comes to see and understand it. Then, he abandons and let’s go of the underlying drive for 
passion or lust; he removes the underlying drive for having dislike or resistance; and he 
completely uproots from his heart the underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- The Craving in the Heart 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at the craving in the heart, he does so carefully, as he 
comes to see and understand it. Similarly, he looks at the origin and cause of the craving in the 
heart, which he does carefully, as he comes to see and understand it. Similarly, he looks at the 
cessation and ending of the craving in the heart, which he does carefully, as he comes to see and 
understand it. And he looks at the Path that leads to the cessation and the very ending of the 
craving in the heart, which he does carefully, as he comes to see and understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple, who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the

[page 13]
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by the craving in the heart? What is the origin and cause of the 
craving in the heart? What is the ending and cessation of the craving in the heart? And what is 
the Path that leads to the cessation and the very ending of the craving in the heart? 
 
“To this end, friends, you must understand that craving itself is of six types. These are: craving 
for certain visible forms; craving for certain sounds; craving for certain odors; craving for certain 
flavors; craving for certain touches; and craving for various kinds of ideas and mind objects. 
 
“Now, friends, the craving in the heart originates and arises as the result of feeling. Thus, craving 
in the heart ceases to be when the feeling behind it is abandoned and is no more. Furthermore, 
the Path that leads to the ending and cessation of craving in the heart is none other than The 
Noble Eightfold Path, that is: Right View, Right Intentional Thought, Right Speech, Right 
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at the craving in the heart, he does so carefully, as he 
comes to see and understand it. Similarly, he looks at the origin and cause of the craving in the 
heart, which he does carefully, as he comes to see and understand it. Similarly, he looks at the 
cessation and ending of the craving in the heart, which he does carefully, as he comes to see and 
understand it. And he looks at the Path that leads to the cessation and the very ending of the 
craving in the heart, which he does carefully, as he comes to see and understand it. Then, he 
abandons and let’s go of the underlying drive for passion or lust; he removes the underlying 
drive for having dislike or resistance; and he completely uproots from his heart the underlying 
drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Feeling 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his

[page 14]
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at feeling itself, he does so carefully, as he comes to 
see and understand it. Similarly, he looks at the origin and cause of feeling, which he does 
carefully, as he comes to see and understand it. Similarly, he looks at the cessation and ending of 
feeling, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and the very ending of feeling, which he does carefully, as he comes to 
see and understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple, who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by feeling? What is the origin and cause of feeling? What is the 
ending and cessation of feeling? And what is the Path that leads to the cessation and the very 
ending of feeling? 
 
“To this end, friends, you must understand that feeling itself is of six types. These are: feeling 
that results from contact made by the eye; feeling that results from contact made by the ear; 
feeling that results from contact made by the nose; feeling that results from contact made by the 
tongue; feeling that results from contact made by the body; and feeling that results from contact 
made by the mind. 
 
“Now, friends, whatever kind of feeling it may be, it all originates and arises as the result of 
contact being made. Thus, feeling ceases to be when the contact behind it is abandoned and is no 
more. Furthermore, the Path leading to the ending and cessation of feeling itself is none other 
than The Noble Eightfold Path, that is: Right View, Right Intentional Thought, Right Speech, 
Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at feeling itself, he does so carefully, as he comes to 
see and understand it. Similarly, he looks at the origin and cause of feeling, which he does 
carefully, as he comes to see and understand it. Similarly, he looks at the cessation and ending of 
feeling, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and the very ending of feeling, which he does carefully, as he comes to 
see and understand it. Then, he abandons and let’s go of the underlying drive for passion or lust; 
he removes the underlying drive for having dislike or resistance; and he completely uproots from 
his heart the underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally

[page 15]
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Contact 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?”  
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at contact itself, he does so carefully, as he comes to 
see and understand it. Similarly, he looks at the origin and cause of contact, which he does 
carefully, as he comes to see and understand it. Similarly, he looks at the cessation and ending of 
contact, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and the very ending of contact, which he does carefully, as he comes to 
see and understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple, who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by contact? What is the origin and cause of contact? What is the 
ending and cessation of contact? And what is the Path that leads to the cessation and the very 
ending of contact? 
 
“To this end, friends, you must understand that contact itself is of six types as well. These are: 
contact that is made with the eye; contact that is made with the ear; contact that is made with the 
nose; contact that is made with the tongue; contact that is made with the body; and contact that is 
made with the mind. 
 
“Now, friends, whatever kind of contact it may be, it all originates and arises as the result of the 
six-sense spheres. Thus, contact ceases to be when the six-sense spheres behind it are abandoned 
and are no more. Furthermore, the Path leading to the ending and cessation of contact itself is 
none other than The Noble Eightfold Path, that is: Right View, Right Intentional Thought, Right 
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right 
Concentration.

[page 16]
“And when, friends, a Noble Disciple looks at contact itself, he does so carefully, as he comes to 
see and understand it. Similarly, he looks at the origin and cause of contact, which he does 
carefully, as he comes to see and understand it. Similarly, he looks at the cessation and ending of 
contact, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and the very ending of contact, which he does carefully, as he comes to 
see and understand it. Then, he abandons and let’s go of the underlying drive for passion or lust; 
he removes the underlying drive for having dislike or resistance; and he completely uproots from 
his heart the underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
 
- Six Sense Bases 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?”  
“Yes, friends, there could be another way of describing a Noble Disciple.  
“Whenever, friends, a Noble Disciple looks at each of the six sense bases, he does so carefully, 
as he comes to see and understand them. Similarly, he looks at the origin and arising of the six 
sense bases, which he does carefully, as he comes to see and understand them. Similarly, he 
looks at the cessation and ending of the six sense bases, which he does carefully, as he comes to 
see and understand them. And he looks at the Path that leads to the cessation and the very ending 
of the six sense bases, which he does carefully, as he comes to see and understand them. 
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.

[page 17]
“Now, friends, what is meant by the six sense bases? What is the origin and arising of the six 
sense bases? What is the ending and cessation of the six sense bases? And what is the Path that 
leads to the cessation and the very ending of the six sense bases? 
 
“To this end, friends, you must understand that the six sense bases are of six types as well. These 
are: the eye base; the ear base; the nose base; the tongue base; the body base; and the mind base. 
 
“Now, friends, whichever sense base it may be, all six of them originate and arise in the presence 
of name and form. And thus, the six sense bases cease to be when name and form themselves, 
that keep supporting the six sense bases, are abandoned and are no more. Furthermore, the Path 
that leads to the ending and cessation of the six sense bases is again none other than The Noble 
Eightfold Path, that is: Right View, Right Intentional Thought, Right Speech, Right Action, 
Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at each of the six sense bases, he does so carefully, 
as he comes to see and understand them. Similarly, he looks at the origin and cause of the six 
sense bases, which he does carefully, as he comes to see and understand them. Similarly, he 
looks at the cessation and ending of the six sense bases, which he does carefully, as he comes to 
see and understand them. And he looks at the Path that leads to the cessation and the very ending 
of the six sense bases, which he does carefully, as he comes to see and understand them. Then, 
he abandons and let’s go of the underlying drive for passion or lust; he removes the underlying 
drive for having dislike or resistance; and he completely uproots from his heart the underlying 
drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Name and Form 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple.

[page 18]
“Whenever, friends, a Noble Disciple looks at name and form, he does so carefully, as he comes 
to see and understand them. Similarly, he looks at the origin and arising of name and form, 
which he does carefully, as he comes to see and understand them. Similarly, he looks at the 
cessation and ending of name and form, which he does carefully, as he comes to see and 
understand them. And he looks at the Path that leads to the cessation and the very ending of 
name and form, which he does carefully, as he comes to see and understand them. 
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by name and form? What is the origin and arising of name and 
form? What is the ending and cessation of name and form? And what is the Path that leads to the 
cessation and the very ending of name and form? 
 
“Here, friends, within the name group we find feeling, perception, intention, contact, and 
attention. Therefore, all these five are together called ‘name.’ 
 
“Meanwhile, the four great primaries and the necessary material form derived from those great 
primaries are together called ‘form.’ 
 
“So, these jointly make up name and form, that which is meant by ‘name and form,’ friends. 
 
“Now, friends, name and form both originate and arise together when there is consciousness. 
And thus, name and form cease to be when consciousness itself, their supporting substrate, is 
abandoned and is no more. Furthermore, the Path that leads to the ending and cessation of name 
and form is none other than The Noble Eightfold Path, that is: Right View, Right Intentional 
Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and 
Right Concentration.  
 
“And when, friends, a Noble Disciple looks at name and form, he does so carefully, as he comes 
to see and understand them. Similarly, he looks at the origin and cause of name and form, which 
he does carefully, as he comes to see and understand them. Similarly, he looks at the cessation 
and ending of name and form, which he does carefully, as he comes to see and understand them. 
And he looks at the Path that leads to the cessation and the very ending of name and form, which 
he does carefully, as he comes to see and understand them. Then, he abandons and let’s go of the 
underlying drive for passion or lust; he removes the underlying drive for having dislike or 
resistance; and he completely uproots from his heart the underlying drive for bearing the conceit 
‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally

[page 19]
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Consciousness 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at consciousness, he does so carefully, as he comes 
to see and understand it. Similarly, he looks at the origin and cause of consciousness, which he 
does carefully, as he comes to see and understand it. Similarly, he looks at the cessation and 
ending of consciousness, which he does carefully, as he comes to see and understand it. And he 
looks at the Path that leads to the cessation and the very ending of consciousness, which he does 
carefully, as he comes to see and understand it. 
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by consciousness? What is the origin and arising of consciousness? 
What is the ending and cessation of consciousness? And what is the Path that leads to the 
cessation and the very ending of consciousness? 
 
“To this end, friends, you must understand that consciousness is of six types as well. These are: 
the eye consciousness; the ear consciousness; the nose consciousness; the tongue consciousness; 
the body consciousness, and the mind consciousness. 
 
“Now, friends, consciousness originates and arises when there is the process of loading up and 
preparation taking place in the background. Thus, consciousness ceases to be when the process 
of loading up and preparing itself, the very reason for consciousness to be, is abandoned and is 
no more. Furthermore, the Path that leads to the ending and cessation of consciousness is none 
other than The Noble Eightfold Path, that is: Right View, Right Intentional Thought, Right 
Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right 
Concentration.

[page 20]
“And when, friends, a Noble Disciple looks at consciousness, he does so carefully, as he comes 
to see and understand it. Similarly, he looks at the origin and cause of consciousness, which he 
does carefully, as he comes to see and understand it. Similarly, he looks at the cessation and 
ending of consciousness, which he does carefully, as he comes to see and understand it. And he 
looks at the Path that leads to the cessation and the very ending of consciousness, which he does 
carefully, as he comes to see and understand it. Then, he abandons and let’s go of the underlying 
drive for passion or lust; he removes the underlying drive for having dislike or resistance; and he 
completely uproots from his heart the underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- The Saṅkhārā: the Process of Loading Up and Preparing  
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at the saṅkhārā, that is, the process of loading up 
and preparing, he does so carefully, as he comes to see and understand them. Similarly, he looks 
at the origin and cause of the saṅkhārā, which he does carefully, as he comes to see and 
understand them. Similarly, he looks at the cessation and ending of the saṅkhārā, which he does 
carefully, as he comes to see and understand them. And he looks at the Path that leads to the 
cessation and the very ending of the saṅkhārā, which he does carefully, as he comes to see and 
understand them. 
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.

[page 21]
“Now, friends, what is meant by saṅkhārā, the process of loading up and preparing? What is the 
origin and arising of the saṅkhārā? What is the ending and cessation of the saṅkhārā? And what 
is the Path that leads to the cessation and the very ending of the saṅkhārā? 
 
“To this end, friends, you must understand that the saṅkhārā are of three types: bodily saṅkhāra; 
verbal saṅkhāra, and mental saṅkhāra. 
 
“Now, friends, these saṅkhārā originate and arise when there is neglect; that is, maintaining 
oneself in the state of ignoring is actively present in the background. Thus, the saṅkhārā cease to 
be when that ignoring itself is abandoned and is no more. Furthermore, the Path that leads to the 
ending and cessation of the saṅkhārā is none other than The Noble Eightfold Path, that is: Right 
View, Right Intentional Thought, Right Speech, Right Action, Right Livelihood, Right Effort, 
Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at the saṅkhārā, the process of loading up and 
preparing, he does so carefully, as he comes to see and understand them. Similarly, he looks at 
the origin and cause of the saṅkhārā, which he does carefully, as he comes to see and understand 
them. Similarly, he looks at the cessation and ending of the saṅkhārā, which he does carefully, as 
he comes to see and understand them. And he looks at the Path that leads to the cessation and the 
very ending of the saṅkhārā, which he does carefully, as he comes to see and understand them. 
Then, he abandons and let’s go of the underlying drive for passion or lust; he removes the 
underlying drive for having dislike or resistance; and he completely uproots from his heart the 
underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
- Maintaining Oneself in the State of Ignoring 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?” 
“Yes, friends, there could be another way of describing a Noble Disciple.

[page 22]
“Whenever, friends, a Noble Disciple looks at neglect, that is the maintaining oneself in a 
constant state of ignoring, he does so carefully, as he comes to see and understand it. Similarly, 
he looks at the origin and cause of this neglectful ignoring, which he does carefully, as he comes 
to see and understand it. Similarly, he looks at the cessation and ending of this neglectful 
ignoring, which he does carefully, as he comes to see and understand it. And he looks at the Path 
that leads to the cessation and the very ending of that neglectful ignoring, which he does 
carefully, as he comes to see and understand it.  
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by neglect, that is the maintaining oneself in a constant state of 
ignoring? What is the origin and arising of that neglectful ignoring? What is the ending and 
cessation of that neglectful ignoring? And what is the Path that leads to the cessation and the 
very ending of that neglectful ignoring?  
 
“Here, friends, ‘neglect’ refers to the act of ignoring the very fact and truth that there is 
suffering; the act of ignoring to see the origin of that suffering; the act of ignoring to see the very 
cessation and ending of suffering, and the act of ignoring to see that there is indeed a Path that 
leads to the cessation and the very ending of suffering. 
 
“This, therefore, friends, is what is meant by ‘neglectful ignoring.’ 
 
“Now, friends, such neglect, that is the maintaining of oneself in a constant state of ignoring of 
these facts, originates and arises in the presence of the heart’s contaminants that continue to 
corrupt it. Thus, the neglect in wanting to maintain the state of ignoring itself ceases when the 
corrupting contaminants of the heart are abandoned and are no more. Furthermore, the Path that 
leads to the ending and cessation of that neglect to maintain the state of ignoring is none other 
than The Noble Eightfold Path, that is: Right View, Right Intentional Thought, Right Speech, 
Right Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at neglect, that is the maintaining of oneself in a 
constant state of ignoring, he does so carefully, he comes to see and understand it. Similarly, he 
looks at the origin and cause of neglectful ignoring, which he does carefully, as he comes to see 
and understand it. Similarly, he looks at the cessation and ending of neglectful ignoring, which 
he does carefully, as he comes to see and understand it. And he looks at the Path that leads to the 
cessation and the very ending of that neglectful ignoring, which he does carefully, as he comes to 
see and understand it. Then, he abandons and let’s go of the underlying drive for passion or lust; 
he removes the underlying drive for having dislike or resistance; and he completely uproots from 
his heart the underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his!

[page 23]
“It is in this manner, friends, that a Noble Disciple is said to ‘possess right view;’ the one whose 
view is unmistakably accurate; someone who has in his heart the unshakable and personally 
verifiable faith and confidence in The Dhamma; the one who has finally attained to The True and 
Genuine Dhamma.” 
 
In listening to these words spoken by the Venerable Sāriputta, the fellow Bhikkhus became quite 
delighted, as they exclaimed: “Sadhu, Friend!” 
 
 
- Āsava: (The Intoxicating) Contaminants of the Heart 
 
Then, the Bhikkhus proceeded to ask the Venerable Sāriputta a further question, as they said: 
“But, Friend, could there be another way of describing a Noble Disciple, other than one who 
‘possesses right view;’ the one whose view is unmistakably accurate; someone who has in his 
heart the unshakable and personally verifiable faith and confidence in The Dhamma; the one who 
has finally attained to The True and Genuine Dhamma?”  
“Yes, friends, there could be another way of describing a Noble Disciple. 
“Whenever, friends, a Noble Disciple looks at the āsavas, the intoxicating contaminants of the 
heart, he does so carefully, as he comes to see and understand them. Similarly, he looks at the 
origin and cause of the āsavas, which he does carefully, as he comes to see and understand them. 
Similarly, he looks at the cessation and ending of the āsavas, which he does carefully, as he 
comes to see and understand them. And he looks at the Path that leads to the cessation and the 
very ending of the āsavas, which he does carefully, as he comes to see and understand them. 
 
“In this manner too, friends, he would be declared a Noble Disciple who is said to ‘possess right 
view;’ the one whose view is unmistakably accurate; someone who has in his heart the 
unshakable and personally verifiable faith and confidence in The Dhamma; the one who has 
finally attained to The True and Genuine Dhamma.  
 
“Now, friends, what is meant by āsavas, the intoxicating contaminants of the heart that keep 
corrupting it? What is the origin and arising of these āsavas? What is the ending and cessation of 
these āsavas? And what is the Path that leads to the cessation and the very ending of these 
āsavas? 
 
“Here, friends, the ‘āsavas’ must be understood in all their three aspects, which include the 
intoxicating contaminant of the heart towards sensual passions; the intoxicating contaminant of 
the heart towards rebecoming and existence; and the intoxicating contaminant of the heart 
towards maintaining ignorance. 
 
“This, therefore, friends, is what is meant by ‘āsava.’

[page 24]
“Now, friends, the āsavas, the intoxicating contaminants of the heart that keep corrupting it, 
originate and arise in the presence of that very state of ignoring, mentioned earlier. And 
therefore, the intoxicating contaminants of the heart, the āsavas, cease, when the neglectful 
attitude to continue maintaining the state of ignoring itself is finally abandoned and are no more. 
Furthermore, the Path that leads to the ending and cessation of the āsavas is none other than The 
Noble Eightfold Path, that is: Right View, Right Intentional Thought, Right Speech, Right 
Action, Right Livelihood, Right Effort, Right Mindfulness, and Right Concentration.  
 
“And when, friends, a Noble Disciple looks at the āsavas, the intoxicating contaminants of the 
heart, he does so carefully, as he comes to see and understand them. Similarly, he looks at the 
origin and cause of the āsavas, which he does carefully, as he comes to see and understand them. 
Similarly, he looks at the cessation and ending of the āsavas, which he does carefully, as he 
comes to see and understand them. And he looks at the Path that leads to the cessation and the 
very ending of the āsavas, which he does carefully, as he comes to see and understand them. 
Then, he abandons and let’s go of the underlying drive for passion or lust; he removes the 
underlying drive for having dislike or resistance; and he completely uproots from his heart the 
underlying drive for bearing the conceit ‘I am.’ 
 
“Thus, by leaving behind ignorance and gaining true knowledge within himself, he puts an end 
to suffering, here, within this very life of his! 
 
“Therefore, friends, it is in this manner, that a Noble Disciple is said to ‘possess right view;’ the 
one whose view is unmistakably accurate; someone who has in his heart the unshakable and 
personally verifiable faith and confidence in The Dhamma; the one who has finally attained to 
The True and Genuine Dhamma.” 
 
These were the words spoken and the instructions given by the Venerable Sāriputta, to his fellow 
Bhikkhus, who became utterly delighted while listening to them so attentively, at the conclusion 
of which they all exclaimed: “Sadhu, Sādhu… Friend!” 
 
 
 
Sādhu   
Sādhu  
Sādhu 
 
 
 
 
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