Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Tatra kho bhagavā bhikkhū āmantesi:There he addressed the monks: “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ.“Monks, I will teach you noble right concentration with its supports & requisite conditions. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.Listen, and pay close attention. I will speak.”

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said:

“Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?“Now what, monks, is noble right concentration with its supports & requisite conditions? Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati;Any singleness of mind equipped with these seven factors—right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness— yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā— ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.is called noble right concentration with its supports & requisite conditions.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“[1] Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.One discerns wrong view as wrong view, and right view as right view. This is one’s right view.

Katamā ca, bhikkhave, micchādiṭṭhi?And what is wrong view? ‘Natthi dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ ayaṁ, bhikkhave, micchādiṭṭhi.This is wrong view.

Katamā ca, bhikkhave, sammādiṭṭhi?“And what is right view? Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi—
dvāyaṁ → dvayaṁ (bj, sya-all, km, pts1ed)Right view, I tell you, is of two sorts: atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā;There is right view with effluents, siding with merit, resulting in acquisitions [of becoming]; there is right view that is noble, without effluents, transcendent, a factor of the path. atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.“And what is the right view with effluents, siding with merit, resulting in acquisitions?

Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?‘There is what is given, what is offered, what is sacrificed. ‘Atthi dinnaṁ, atthi yiṭṭhaṁ, atthi hutaṁ, atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, atthi ayaṁ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedentī’ti—There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.This is the right view with effluents, siding with merit, resulting in acquisitions.

Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā?“And what is the right view that is noble, without effluents, transcendent, a factor of the path? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ—
maggaṅgaṁ → maggaṅgā (si, pts1ed)The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for awakening, the path factor of right view3 in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.This is the right view that is noble, without effluents, transcendent, a factor of the path.

So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.
svāssa → sāssa (si, pts1ed); svāyaṁ (mr)“One makes an effort for the abandoning of wrong view & for entering right view: This is one’s right effort. So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati.
sāssa → sāyaṁ (mr)One is mindful to abandon wrong view & to enter & remain in right view: Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.
Itiyime → itissime (bj, sya-all, km, pts1ed); itime (si)This is one’s right mindfulness.4 Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right view.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“[2] Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.One discerns wrong resolve as wrong resolve, and right resolve as right resolve. This is one’s right view.

Katamo ca, bhikkhave, micchāsaṅkappo?And what is wrong resolve? Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo—Being resolved on sensuality, on ill will, on harmfulness. ayaṁ, bhikkhave, micchāsaṅkappo.This is wrong resolve.

Katamo ca, bhikkhave, sammāsaṅkappo?“And what is right resolve? Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right resolve, I tell you, is of two sorts: atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko;There is right resolve with effluents, siding with merit, resulting in acquisitions; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.there is right resolve that is noble, without effluents, transcendent, a factor of the path.

Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?“And what is the right resolve with effluents, siding with merit, resulting in acquisitions? Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo:Resolve for renunciation, resolve for freedom from ill will, resolve for harmlessness. ‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.This is the right resolve with effluents, siding with merit, resulting in acquisitions.

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?“And what is the right resolve that is noble, without effluents, transcendent, a factor of the path? Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro—The thinking, directed thinking, resolve, mental fixity, mental transfixion, focused awareness, & verbal fabrications in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.This is the right resolve that is noble, without effluents, transcendent, a factor of the path.

So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.“One makes an effort for the abandoning of wrong resolve & for entering right resolve: This is one’s right effort. So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati.One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one’s right mindfulness. Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right resolve.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“[3] Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Micchāvācaṁ ‘micchāvācā’ti pajānāti, sammāvācaṁ ‘sammāvācā’ti pajānāti; sāssa hoti sammādiṭṭhi.One discerns wrong speech as wrong speech, and right speech as right speech. This is one’s right view.

Katamā ca, bhikkhave, micchāvācā?And what is wrong speech? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—Lying, divisive tale-bearing, abusive speech, & idle chatter. ayaṁ, bhikkhave, micchāvācā.This is wrong speech.

Katamā ca, bhikkhave, sammāvācā?“And what is right speech? Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right speech, I tell you, is of two sorts: atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā;There is right speech with effluents, siding with merit, resulting in acquisitions; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.there is right speech that is noble, without effluents, transcendent, a factor of the path.

Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā?“And what is the right speech with effluents, siding with merit, resulting in acquisitions? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—Abstaining from lying, from divisive tale-bearing, from abusive speech, & from idle chatter. ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.This is the right speech with effluents, siding with merit, resulting in acquisitions.

Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā?“And what is the right speech that is noble, without effluents, transcendent, a factor of the path? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī—The abstaining, desisting, abstinence, avoidance of the four forms of verbal misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.This is the right speech that is noble, without effluents, transcendent, a factor of the path.

So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo.“One makes an effort for the abandoning of wrong speech & for entering right speech: This is one’s right effort. So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati.One is mindful to abandon wrong speech & to enter & remain in right speech: This is one’s right mindfulness. Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right speech.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“[4] Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Micchākammantaṁ ‘micchākammanto’ti pajānāti, sammākammantaṁ ‘sammākammanto’ti pajānāti; sāssa hoti sammādiṭṭhi.One discerns wrong action as wrong action, and right action as right action. This is one’s right view.

Katamo ca, bhikkhave, micchākammanto?And what is wrong action? Pāṇātipāto, adinnādānaṁ, kāmesumicchācāro—Killing, taking what is not given, illicit sex. ayaṁ, bhikkhave, micchākammanto.This is wrong action.

Katamo ca, bhikkhave, sammākammanto?“And what is right action? Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right action, I tell you, is of two sorts: atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko;There is right action with effluents, siding with merit, resulting in acquisitions; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.there is right action that is noble, without effluents, transcendent, a factor of the path.

Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?“And what is the right action with effluents, siding with merit, resulting in acquisitions? Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—Abstaining from killing, from taking what is not given, & from illicit sex. ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.This is the right action with effluents, siding with merit, resulting in acquisitions.

Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?“And what is the right action that is noble, without effluents, transcendent, a factor of the path? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī—The abstaining, desisting, abstinence, avoidance of the three forms of bodily misconduct in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.This is the right action that is noble, without effluents, transcendent, a factor of the path.

So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo.“One makes an effort for the abandoning of wrong action & for entering right action: This is one’s right effort. So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati.One is mindful to abandon wrong action & to enter & remain in right action: This is one’s right mindfulness. Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right action.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“[5] Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Micchāājīvaṁ ‘micchāājīvo’ti pajānāti, sammāājīvaṁ ‘sammāājīvo’ti pajānāti; sāssa hoti sammādiṭṭhi.One discerns wrong livelihood as wrong livelihood, and right livelihood as right livelihood. This is one’s right view.

Katamo ca, bhikkhave, micchāājīvo?And what is wrong livelihood? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā—
nijigīsanatā → nijigiṁsanatā (bj, sya-all, km, pts1ed)Scheming, persuading, hinting, belittling, & pursuing gain with gain. ayaṁ, bhikkhave, micchāājīvo.This is wrong livelihood.

Katamo ca, bhikkhave, sammāājīvo?“And what is right livelihood? Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi—Right livelihood, I tell you, is of two sorts: atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko;There is right livelihood with effluents, siding with merit, resulting in acquisitions; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.there is right livelihood that is noble, without effluents, transcendent, a factor of the path.

Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?“And what is the right livelihood with effluents, siding with merit, resulting in acquisitions? Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—There is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko.This is the right livelihood with effluents, siding with merit, resulting in acquisitions.

Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo?“And what is the right livelihood that is noble, without effluents, transcendent, a factor of the path? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī—The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.This is the right livelihood that is noble, without effluents, transcendent, a factor of the path.

So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.“One makes an effort for the abandoning of wrong livelihood & for entering right livelihood: This is one’s right effort. So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati.One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one’s right mindfulness. Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.Thus these three qualities—right view, right effort, & right mindfulness—run & circle around right livelihood.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Sammādiṭṭhissa, bhikkhave, sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇassa sammāvimutti pahoti.In one of right view, right resolve comes into being. In one of right resolve, right speech comes into being. In one of right speech, right action.… In one of right action, right livelihood.… In one of right livelihood, right effort.… In one of right effort, right mindfulness.… In one of right mindfulness, right concentration.… In one of right concentration, right knowledge.… In one of right knowledge, right release comes into being. Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.
sekkho → sekkhā (bj); sekho (sya-all); sekho pāṭipado (pts1ed, mr)Thus the learner is endowed with eight factors, and the arahant with ten. Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.“Of those, right view is the forerunner. Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?And how is right view the forerunner? Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.In one of right view, wrong view is abolished. Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.while the many skillful qualities that have right view as their condition go to the culmination of their development. Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe…In one of right resolve, wrong resolve is abolished.… sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …In one of right speech, wrong speech is abolished.… sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …In one of right action, wrong action is abolished.… sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …In one of right livelihood, wrong livelihood is abolished.… sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …In one of right effort, wrong effort is abolished.… sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …In one of right mindfulness, wrong mindfulness is abolished.… sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …In one of right concentration, wrong concentration is abolished.… sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti …In one of right knowledge, wrong knowledge is abolished.… sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti.In one of right release, wrong release is abolished. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.while the many skillful qualities that have right release as their condition go to the culmination of their development.

Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā—“Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness. mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.“This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or brahman or deva or Māra or Brahmā or anyone at all in the world.

Yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti—“If any contemplative or brahman might think that this Great Forty Dhamma discourse should be censured & rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here & now. sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;If he censures right view, then he would honor any contemplatives & brahmans who are of wrong view; he would praise them. sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā;If he censures right resolve… sammāvācañce bhavaṁ garahati …pe…right speech… sammākammantañce bhavaṁ garahati …right action… sammāājīvañce bhavaṁ garahati …right livelihood… sammāvāyāmañce bhavaṁ garahati …right effort… sammāsatiñce bhavaṁ garahati …right mindfulness… sammāsamādhiñce bhavaṁ garahati …right concentration… sammāñāṇañce bhavaṁ garahati …right knowledge.… sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā.If he censures right release, then he would honor any contemplatives & brahmans who are of wrong release; he would praise them. Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.If any contemplative or brahman might think that this Great Forty Dhamma discourse should be censured & rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here & now.

Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.
amaññiṁsu → maññeyyuṁ (sya-all, pts1ed, mr) | vassabhaññā → vayabhiññā (mr)“Even Vassa & Bhañña—those teachers from Ukkala who were proponents of no-causality, no-action, & no-existence—would not think that this Dhamma discourse on the Great Forty should be censured & rejected. Taṁ kissa hetu?Why is that? Nindābyārosaupārambhabhayā”ti.For fear of criticism, opposition, & reproach.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.