Majjhima Nikāya
Sutta 9
9. Sammādiṭṭhi Sutta:
Right View
I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Ven. Sāriputta addressed the monks, “Friend monks!”
“Yes, friend,” the monks responded to him.
Ven. Sāriputta said, “’Right view, right view’ it is said.1 To what extent is a disciple of the noble ones a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma?”
“We would come from a long distance, friend, to learn the meaning of these words in Ven. Sāriputta’s presence. It would be good if Ven. Sāriputta himself would enlighten us as to their meaning. Having listened to him, the monks will bear it in mind.”
“Then in that case, friends, listen & pay close attention. I will speak.”
“As you say, friend,” the monks responded to him.
Skillful & Unskilful
Ven. Sāriputta said, “When a disciple of the noble ones discerns what is unskilful, discerns the root of what is unskilful, discerns what is skilful, and discerns the root of what is skilful, it is to that extent that he is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.
“And what is unskilful? Taking life is unskilful, taking what is not given... sexual misconduct... lying. divisive speech. harsh speech. idle chatter is unskilful. Covetousness. ill will. wrong views are unskilful. These things are called unskilful. “And what are the roots of what is unskilful? Greed is a root of what is unskilful, aversion is a root of what is unskilful, delusion is a root of what is unskilful. These are called the roots of what is unskilful.
“And what is skilful? Abstaining from taking life is skilful, abstaining from taking what is not given. from sexual misconduct. from lying. from divisive speech. from harsh speech. abstaining from idle chatter is skilful. Lack of covetousness. lack of ill will. right views are skilful. These things are called skilful.
“And what are the roots of what is skilful? Lack of greed is a root of what is skilful, lack of aversion. lack of delusion is a root of what is skilful. These are called the roots of what is skilful.
“When a disciple of the noble ones discerns what is unskilful in this way, discerns the root of what is unskilful in this way, discerns what is skilful in this way, and discerns the root of what is skilful in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&- conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.”
Nutriment
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment, then he is a person of right view. who has arrived at this true Dhamma.
“And what is nutriment? What is the origination of nutriment? What is the cessation of nutriment? What is the way of practice leading to the cessation of nutriment?
“There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth. From the origination of craving comes the origination of nutriment. From the cessation of craving comes the cessation of nutriment. And
the way of practice leading to the cessation of nutriment is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns nutriment, the origination of nutriment, the cessation of nutriment, and the way of practice leading to the cessation of nutriment in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Stress
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress, then he is a person of right view. who has arrived at this true Dhamma.
“And what is stress? Birth is stressful, aging is stressful, death is stressful; sorrow, lamentation, pain, distress, & despair are stressful; not getting what one wants is stressful.2 In short, the five clinging-aggregates are stressful. This is called stress.
“What is the origination of stress? The craving that makes for further becoming - accompanied by passion & delight, relishing now here & now there - i.e., craving for sensuality, craving for becoming, craving for non-becoming. This is called the origination of stress.
“And what is the cessation of stress? The remainderless fading & cessation, renunciation, relinquishment, release, & letting go of that very craving. This is called the cessation of stress.
“And what is the way of practice leading to the cessation of stress? Just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. This is called the way of practice leading to the cessation of stress.
“Now, when a disciple of the noble ones discerns stress, the origination of stress, the cessation of stress, and the way of practice leading to the cessation of stress in this way, when - having entirely abandoned passion-obsession, having abolished aversion- obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.” Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death, then he is a person of right view. who has arrived at this true Dhamma.
“And what is aging & death? What is the origination of aging & death? What is the cessation of aging & death? What is the way of practice leading to the cessation of aging & death?
“Whatever aging, decrepitude, brokenness, greying, wrinkling, decline of life- force, weakening of the faculties of the various beings in this or that group of beings, that is called aging. Whatever deceasing, passing away, breaking up, disappearance, dying, death, completion of time, break up of the aggregates, casting off of the body, interruption in the life faculty of the various beings in this or that group of beings, that is called death. This aging & this death are called aging & death.
From the origination of birth comes the origination of aging & death. From the cessation of birth comes the cessation of aging & death. And the way of practice leading to the cessation of aging & death is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns aging & death, the origination of aging & death, the cessation of aging & death, and the way of practice leading to the cessation of aging & death in this way, when - having entirely abandoned passion- obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Birth
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?” “There would. When a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth, then he is a person of right view. who has arrived at this true Dhamma.
“And what is birth? What is the origination of birth? What is the cessation of birth? What is the way of practice leading to the cessation of birth?
’’Whatever birth, taking birth, descent, coming-to-be, coming-forth, appearance of aggregates, & acquisition of (sense) spheres of the various beings in this or that group of beings, that is called birth.
“From the origination of becoming comes the origination of birth. From the cessation of becoming comes the cessation of birth. And the way of practice leading to the cessation of birth is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns birth, the origination of birth, the cessation of birth, and the way of practice leading to the cessation of birth in this way, when - having entirely abandoned passion-obsession, having abolished aversion- obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Becoming
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming, then he is a person of right view. who has arrived at this true Dhamma.
“And what is becoming? What is the origination of becoming? What is the cessation of becoming? What is the way of practice leading to the cessation of becoming?
“There are these three becomings: sensual becoming, form becoming, & formless becoming. This is called becoming.
“From the origination of clinging comes the origination of becoming. From the cessation of clinging comes the cessation of becoming. And the way of practice leading to the cessation of becoming is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns becoming, the origination of becoming, the cessation of becoming, and the way of practice leading to the cessation of becoming in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Clinging
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging, then he is a person of right view. who has arrived at this true Dhamma.
“And what is clinging? What is the origination of clinging? What is the cessation of clinging? What is the way of practice leading to the cessation of clinging?
“There are these four clingings: sensuality clinging, view clinging, habit & practice clinging, and doctrine of self-clinging. This is called clinging.
“From the origination of craving comes the origination of clinging. From the cessation of craving comes the cessation of clinging. And the way of practice leading to the cessation of clinging is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns clinging, the origination of clinging, the cessation of clinging, and the way of practice leading to the cessation of clinging in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Craving
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving, then he is a person of right view. who has arrived at this true Dhamma.
“And what is craving? What is the origination of craving? What is the cessation of craving? What is the way of practice leading to the cessation of craving?
“There are these six cravings: craving for forms, craving for sounds, craving for smells, craving for tastes, craving for tactile sensations, craving for ideas. This is called craving.
“From the origination of feeling comes the origination of craving. From the cessation of feeling comes the cessation of craving. And the way of practice leading to the cessation of craving is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns craving, the origination of craving, the cessation of craving, and the way of practice leading to the cessation of craving in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Feeling
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling, then he is a person of right view. who has arrived at this true Dhamma.
“And what is feeling? What is the origination of feeling? What is the cessation of feeling? What is the way of practice leading to the cessation of feeling?
“There are these six feelings: feeling born from eye-contact, feeling born from ear- contact, feeling born from nose-contact, feeling born from tongue-contact, feeling born from body-contact, feeling born from intellect-contact. This is called feeling.
“From the origination of contact comes the origination of feeling. From the cessation of contact comes the cessation of feeling. And the way of practice leading to the cessation of feeling is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. “Now, when a disciple of the noble ones discerns feeling, the origination of feeling, the cessation of feeling, and the way of practice leading to the cessation of feeling in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Contact
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact, then he is a person of right view. who has arrived at this true Dhamma.
“And what is contact? What is the origination of contact? What is the cessation of contact? What is the way of practice leading to the cessation of contact?
“There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, intellect-contact: This is called contact.
“From the origination of the six sense media comes the origination of contact. From the cessation of the six sense media comes the cessation of contact. And the way of practice leading to the cessation of contact is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns contact, the origination of contact, the cessation of contact, and the way of practice leading to the cessation of contact in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Six Sense Media
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media, then he is a person of right view. who has arrived at this true Dhamma.
“And what are the six sense media? What is the origination of the six sense media? What is the cessation of the six sense media? What is the way of practice leading to the cessation of the six sense media?
“There are these six sense media: the eye-medium, the ear-medium, the nose- medium, the tongue-medium, the body-medium, the intellect-medium: These are called the six sense media.
“From the origination of name-&-form comes the origination of the six sense media. From the cessation of name-&-form comes the cessation of the six sense media. And the way of practice leading to the cessation of the six sense media is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns the six sense media, the origination of the six sense media, the cessation of the six sense media, and the way of practice leading to the cessation of the six sense media in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&- now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Name-&-Form
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form, then he is a person of right view. who has arrived at this true Dhamma.
“And what is name-&-form? What is the origination of name-&-form? What is the cessation of name-&-form? What is the way of practice leading to the cessation of name-&-form?
“Feeling, perception, intention, contact, & attention: This is called name. The four great elements, and the form dependent on the four great elements: This is called form. This name & this form are called name-&-form.
“From the origination of consciousness comes the origination of name-&-form. From the cessation of consciousness comes the cessation of name-&-form. And the way of practice leading to the cessation of name-&-form is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns name-&-form, the origination of name-&-form, the cessation of name-&-form, and the way of practice leading to the cessation of name-&-form in this way, when - having entirely abandoned passion- obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Consciousness
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness, then he is a person of right view. who has arrived at this true Dhamma.
“And what is consciousness? What is the origination of consciousness? What is the cessation of consciousness? What is the way of practice leading to the cessation of consciousness?
“There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, intellect- consciousness. This is called consciousness.
“From the origination of fabrication comes the origination of consciousness. From the cessation of fabrication comes the cessation of consciousness. And the way of practice leading to the cessation of consciousness is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns consciousness, the origination of consciousness, the cessation of consciousness, and the way of practice leading to the cessation of consciousness in this way, when - having entirely abandoned passion- obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Fabrication
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication, then he is a person of right view. who has arrived at this true Dhamma.
“And what is fabrication? What is the origination of fabrication? What is the cessation of fabrication? What is the way of practice leading to the cessation of fabrication?
“There are these three fabrications: bodily fabrication, verbal fabrication, mental fabrication. These are called fabrication.
“From the origination of ignorance comes the origination of fabrication. From the cessation of ignorance comes the cessation of fabrication. And the way of practice leading to the cessation of fabrication is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns fabrication, the origination of fabrication, the cessation of fabrication, and the way of practice leading to the cessation of fabrication in this way, when - having entirely abandoned passion- obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Ignorance
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance, then he is a person of right view. who has arrived at this true Dhamma.
“And what is ignorance? What is the origination of ignorance? What is the cessation of ignorance? What is the way of practice leading to the cessation of ignorance?
“Any lack of knowledge with reference to stress, any lack of knowledge with reference to the origination of stress, any lack of knowledge with reference to the cessation of stress, any lack of knowledge with reference to the way of practice leading to the cessation of stress: This is called ignorance.
“From the origination of effluents comes the origination of ignorance. From the cessation of effluents comes the cessation of ignorance. And the way of practice leading to the cessation of ignorance is just this very noble eightfold path: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns ignorance, the origination of ignorance, the cessation of ignorance, and the way of practice leading to the cessation of ignorance in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma.”
Effluents
Saying “Good, friend,” having delighted in and approved of Ven. Sāriputta’s words, the monks asked him a further question: “Would there be another line of reasoning by which a disciple of the noble ones is a person of right view. who has arrived at this true Dhamma?”
“There would. When a disciple of the noble ones discerns effluents, the origination of effluents, the cessation of effluents, and the way of practice leading to the cessation of effluents, then he is a person of right view. who has arrived at this true Dhamma.
“And what are effluents? What is the origination of effluents? What is the cessation of effluents? What is the way of practice leading to the cessation of effluents?
“There are these three effluents: the effluent of sensuality, the effluent of becoming, the effluent of ignorance. These are called effluents.
“From the origination of ignorance comes the origination of effluents. From the cessation of ignorance comes the cessation of effluents. And the way of practice leading to the cessation of effluents is just this very noble eightfold path: right view,
right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.
“Now, when a disciple of the noble ones discerns effluents, the origination of effluents, the cessation of effluents, and the way of practice leading to the cessation of effluents in this way, when - having entirely abandoned passion-obsession, having abolished aversion-obsession, having uprooted the view-&-conceit obsession ‘I am’; having abandoned ignorance & given rise to clear knowing - he has put an end to suffering & stress right in the here-&-now, it is to this extent, too, that a disciple of the noble ones is a person of right view, one whose view is made straight, who is endowed with verified confidence in the Dhamma, and who has arrived at this true Dhamma.” That is what Ven. Sāriputta said. Gratified, the monks delighted in Ven.
Sāriputta’s words.