Retelling: Vova Pyatsky and Smadar Pyatsky (based on the translations of the suttas published on Theravada.ru and SuttaCentral.net)
Russian Version: Саммадиттхи сутта, Правильное воззрение, Мадджхима Никая 9 | Три Ваджры
Translation to English: Roni Sherman and Marina Sherman
Introduction
Sariputta (Sariputra), one of the chief disciples of the Buddha, preaches to fellow disciples. He says that the right view leads to the eradication of the three underlying tendencies: for passion, for aversion, and for belief in an “I”. By eradicating these underlying tendencies, the disciple engenders true knowledge which stops suffering and gains unwavering confidence in the Noble Eightfold Path.
1. The right view leads to the realization of what is true as what is true and what is false as what is false; Right intention arises from this realization.
2. Right intention is to give up delusion and to follow the truth. The disciple follows the truth in speech, deeds and providing a livelihood for themselves.
3. Speech which follows the truth is free of lies, rudeness, slander and empty rhetoric.
4. Deeds which follow the truth are free of violence, greed and malevolence.
5. Earning a livelihood which follows the truth is not associated with violence, stealing or developing the bad qualities of other beings.
6. Right speech, deeds and choice of pure livelihood lead to right endeavor; right endeavor is fourfold: 1) any bad quality which has already arisen must be eradicated, 2) a bad quality which has not already arisen must not arise, 3) A good quality which has already arisen must be developed, 4) a good quality which has not already arisen must arise.
7. Right endeavor leads to the development of wise attention and vigilance
Consciousness, volition with memory, comprehension, perceptions and the constituents of physical existence are considered in their impermanence, susceptibility to suffering and the lack of internal support.
8. Right vigilance allows serene concentration to arise, leads to knowledge of past lives, present conditions of the mind and future consequences of deeds, stops the wandering of the mind in the three times; the mind becomes capable of eliminating the stains of excitement and liberates itself from all defilements.
The basis of the right view — overcoming the bad and its causes
The taking of life of other beings, stealing, pursuit of sensual pleasures, lying, hateful speech, rudeness, empty rhetoric, greed, ill-will and delusion — is bad. Sensual thirst, hostility and false beliefs — are the causes of the bad. Overcoming the bad and its causes — is the highest good. Such is the basis of the right view.
Development of the right view — skilful treatment of four types of food
There are four types of food which support different states of existence: 1) material food, which supports the skandha of form (rupa) 2) contact of the senses with objects, which supports the skandha of perceptions (vedana) 3) ideas, which support the skandha of notions 4) residual impressions, which supports the skandha of volitional impulses.
These four types of food support beings who were born and those who are about to be born. With the cessation of the triple thirst, vicious eating which leads to suffering ceases. Skilfull feeding of the skandhas — is following the eightfold Noble Path.
The completeness of the right view – the Four Truths
The Four Truths cover the right view:
1. The truth that birth, disease, old age and death — is suffering; pain, grief, and despair — is suffering; not getting what is desirable and getting what is undesirable — is suffering; clinging to the five complexes — substance, feelings, notions, volition with memory and consciousness — is suffering.
2. The truth that sensual thirst causes the mind to always be in restless search. If what is desirable is obtained, the mind seeks to possess it, forming the thirst for existence. If what is desirable is out of reach, the mind seeks to destroy, forming the thirst for non-existence. This triple thirst — is the cause of suffering.
3. The truth that the extinction of the triple thirst is the cessation of the rise of suffering.
4. The truth that the eightfold Noble Path leads to the cessation of suffering.
Adequate Mindfulness
The result of birth and existence — is old age and death. Mindfulness of old age and death allows us to develop the right view. Tooth loss, gray hair, wrinkly skin, decline of vitality and abilities — such is old age. Dying, the dissolution of the complexes of substance, feelings, notions, volition and memory, consciousness — such is death. One who knows old age and death as they are ends craving for existence, the triple thirst, aspiration for another rebirth.
The right view is that birth — is decline, that the acquisition of the contact of the senses with objects — is suffering, that the rise of the five complexes ends with their dissolution. This right view leads disciples to follow the true Dharma which ends suffering.
Deep attainment
Having developed the right view, the disciple realizes that all types of existence are subject to suffering: existence in the realm of the senses (Kamaloka, the six realms of the wheel of samsara), existence in the realm of form (rupa, the realm of the supreme gods ruling over the illusion of appearance), existence in the formless realm (Arupa, the realm of the supreme gods residing in varying degrees of the experience of peace). Comprehending suffering in all types of existence, the disciple rejects attachment to them. Attachment to sensual pleasures, attachment to the wandering of the mind, attachment to following the worldly dharmas, attachment to the senses of “I” and “mine”, attachment to subtle and formless existence goes away.
The connection of awareness and the body
The connection of awareness and the body gives rise to 1) craving for forms, sounds, smells, tastes, bodily sensations and ideas. 2) contact with the six stated qualities of objects 3) the perception of forms, sounds, smells, tastes, bodily sensations and ideas 4) consciousness of the visible, hearable, smellable, tastable, tangible, understandable by the mind.
Consciousness, volition with memory, notions, perceptions — is awareness. The four great elements — earth, water, fire and air united by form — is the body. Awareness and the body together — are the five skandhas, which do not possess permanence, are imbued with suffering, lacking internal support.
The causes of the rise of consciousness
The actions of the body, speech and mind in past lives lead to the rise of consciousness of this life; the actions of the body, speech and mind of this life lead to the rise of consciousness of future existence. Ignorance, false views lead to actions of the body, speech and mind contaminated with the stains of excitement: the stain of sensual thirst, the stain of attachment to existence, the stain of attachment to non-existence.
The Noble Eightfold Path leads to the disappearance of the stains of excitement, ignorance, unskilful actions of the body, speech and mind. Following the Noble Path, the disciple purifies the actions of the body, speech and mind, liberating the mind from wandering in samsara.
Author
Retelling: Vova Pyatsky and Smadar Pyatsky (based on the translations of the suttas published on Theravada.ru and SuttaCentral.net)
Russian Version: Саммадиттхи сутта, Правильное воззрение, Мадджхима Никая 9 | Три Ваджры
Translation to English: Roni Sherman and Marina Sherman
Introduction
Sariputta (Sariputra), one of the chief disciples of the Buddha, preaches to fellow disciples. He says that the right view leads to the eradication of the three underlying tendencies: for passion, for aversion, and for belief in an “I”. By eradicating these underlying tendencies, the disciple engenders true knowledge which stops suffering and gains unwavering confidence in the Noble Eightfold Path.
1. The right view leads to the realization of what is true as what is true and what is false as what is false; Right intention arises from this realization.
2. Right intention is to give up delusion and to follow the truth. The disciple follows the truth in speech, deeds and providing a livelihood for themselves.
3. Speech which follows the truth is free of lies, rudeness, slander and empty rhetoric.
4. Deeds which follow the truth are free of violence, greed and malevolence.
5. Earning a livelihood which follows the truth is not associated with violence, stealing or developing the bad qualities of other beings.
6. Right speech, deeds and choice of pure livelihood lead to right endeavor; right endeavor is fourfold: 1) any bad quality which has already arisen must be eradicated, 2) a bad quality which has not already arisen must not arise, 3) A good quality which has already arisen must be developed, 4) a good quality which has not already arisen must arise.
7. Right endeavor leads to the development of wise attention and vigilance
Consciousness, volition with memory, comprehension, perceptions and the constituents of physical existence are considered in their impermanence, susceptibility to suffering and the lack of internal support.
8. Right vigilance allows serene concentration to arise, leads to knowledge of past lives, present conditions of the mind and future consequences of deeds, stops the wandering of the mind in the three times; the mind becomes capable of eliminating the stains of excitement and liberates itself from all defilements.
The basis of the right view — overcoming the bad and its causes
The taking of life of other beings, stealing, pursuit of sensual pleasures, lying, hateful speech, rudeness, empty rhetoric, greed, ill-will and delusion — is bad. Sensual thirst, hostility and false beliefs — are the causes of the bad. Overcoming the bad and its causes — is the highest good. Such is the basis of the right view.
Development of the right view — skilful treatment of four types of food
There are four types of food which support different states of existence: 1) material food, which supports the skandha of form (rupa) 2) contact of the senses with objects, which supports the skandha of perceptions (vedana) 3) ideas, which support the skandha of notions 4) residual impressions, which supports the skandha of volitional impulses.
These four types of food support beings who were born and those who are about to be born. With the cessation of the triple thirst, vicious eating which leads to suffering ceases. Skilfull feeding of the skandhas — is following the eightfold Noble Path.
The completeness of the right view – the Four Truths
The Four Truths cover the right view:
1. The truth that birth, disease, old age and death — is suffering; pain, grief, and despair — is suffering; not getting what is desirable and getting what is undesirable — is suffering; clinging to the five complexes — substance, feelings, notions, volition with memory and consciousness — is suffering.
2. The truth that sensual thirst causes the mind to always be in restless search. If what is desirable is obtained, the mind seeks to possess it, forming the thirst for existence. If what is desirable is out of reach, the mind seeks to destroy, forming the thirst for non-existence. This triple thirst — is the cause of suffering.
3. The truth that the extinction of the triple thirst is the cessation of the rise of suffering.
4. The truth that the eightfold Noble Path leads to the cessation of suffering.
Adequate Mindfulness
The result of birth and existence — is old age and death. Mindfulness of old age and death allows us to develop the right view. Tooth loss, gray hair, wrinkly skin, decline of vitality and abilities — such is old age. Dying, the dissolution of the complexes of substance, feelings, notions, volition and memory, consciousness — such is death. One who knows old age and death as they are ends craving for existence, the triple thirst, aspiration for another rebirth.
The right view is that birth — is decline, that the acquisition of the contact of the senses with objects — is suffering, that the rise of the five complexes ends with their dissolution. This right view leads disciples to follow the true Dharma which ends suffering.
Deep attainment
Having developed the right view, the disciple realizes that all types of existence are subject to suffering: existence in the realm of the senses (Kamaloka, the six realms of the wheel of samsara), existence in the realm of form (rupa, the realm of the supreme gods ruling over the illusion of appearance), existence in the formless realm (Arupa, the realm of the supreme gods residing in varying degrees of the experience of peace). Comprehending suffering in all types of existence, the disciple rejects attachment to them. Attachment to sensual pleasures, attachment to the wandering of the mind, attachment to following the worldly dharmas, attachment to the senses of “I” and “mine”, attachment to subtle and formless existence goes away.
The connection of awareness and the body
The connection of awareness and the body gives rise to 1) craving for forms, sounds, smells, tastes, bodily sensations and ideas. 2) contact with the six stated qualities of objects 3) the perception of forms, sounds, smells, tastes, bodily sensations and ideas 4) consciousness of the visible, hearable, smellable, tastable, tangible, understandable by the mind.
Consciousness, volition with memory, notions, perceptions — is awareness. The four great elements — earth, water, fire and air united by form — is the body. Awareness and the body together — are the five skandhas, which do not possess permanence, are imbued with suffering, lacking internal support.
The causes of the rise of consciousness
The actions of the body, speech and mind in past lives lead to the rise of consciousness of this life; the actions of the body, speech and mind of this life lead to the rise of consciousness of future existence. Ignorance, false views lead to actions of the body, speech and mind contaminated with the stains of excitement: the stain of sensual thirst, the stain of attachment to existence, the stain of attachment to non-existence.
The Noble Eightfold Path leads to the disappearance of the stains of excitement, ignorance, unskilful actions of the body, speech and mind. Following the Noble Path, the disciple purifies the actions of the body, speech and mind, liberating the mind from wandering in samsara.
