[6] In the Chinese canon, the Maha Kotthita Sutra (大拘絺羅經) is found in the Taisho Tripitaka Vol.
Understanding (pajānāti) these twenty actions and six roots, the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.
Sariputta describes the Four Noble Truths using traditional canonical phrases:[14] Understanding suffering, its origin, cessation and the way leading to its cessation, the noble disciple abandons greed, aversion, conceit and ignorance, arouses wisdom, ends suffering and is one of right view.
Sariputta then describes individually each of the twelve causes (represented in the sidebar to the right) of Dependent Origination using traditional canonical phrases, starting with "aging and death" (jaramarana) and regressing to "ignorance" (avijjā).
Below is a sample of such discourses regarding the definition of right view, wholesome and unwholesome actions, and the roots of greed, hate and delusion.
In the "An Analysis of the Path" discourse (SN 45.8), the Buddha is recorded as uttering a brief formula for defining "right view":
[21] In addition, in the Pali literature, this same definition is provided for "wisdom" (vijjā),[22] "non-delusion" (amoho),[23] and the "four knowledges of this world" (aparāni cattāri ñāṇāni).
For instance, regarding unwholesome mental actions, the Buddha is recorded as having stated: In the "Roots" discourse (AN 3.69), the Buddha describes the three roots of greed, hate (or aversion) and delusion in the following power-driven fashion: The same exact formula is used for "aversion" and "delusion" substituting these words for "greed."
Additionally, the Buddha describes how a person overcome with these roots has on-going problems: In juxtaposition, the person whose unwholesome roots are abandoned experiences present moment ease: The traditional Pali commentary (atthakatha) to the Majjhima Nikaya is the Papañcasūdani (abbrev., Ps.
The Papañcasūdani identifies different types of right view contingent on one's breadth and depth of understanding (see the adjacent table).
[33] According to the Pali commentary, the unwholesome and the wholesome can be understood within the four-phase framework (suffering-origin-cessation-path) used to analyze this discourse's other fifteen cases.
"[36] The commentary notes: As this discourse analyzes each of the sixteen cases in terms of the Four Noble Truths (that is, in terms of each case's definition, origin, cessation and the path leading to cessation) and that it provides a twofold analysis (in terms of a brief initial statement followed by a more detailed explanation), and that understanding each of these can lead to arahantship, the commentary concludes: Yato kho āvuso ariyasāvako evaṃ ... pajānāti,so sabbaso rāgānusayaṃ pahāyapaṭighānusayaṃ paṭivinodetvāasmīti diṭṭhimānānusayaṃ samūhanitvāavijjaṃ pahāya vijjaṃ uppādetvādiṭṭheva dhamme dukkhassantaṅkaro hoti.Ettāvatāpi kho āvuso ariyasāvako sammādiṭṭhi hoti.... Āgato imaṃ saddhammanti.
[Monks:] Sādhāvusoti kho te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinanditvā anumoditvā āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ āpucchuṃ: siyā panāvuso aññopi pariyāyo yathā ariyasāvako sammādiṭṭhi hoti ... āgato imaṃ saddhammanti?[Ven.
Then they asked him a further question: "But, friend, might there be another way in which a noble disciple is one of right view... and has arrived at this true Dhamma?"[Ven.
The Pali Text Society's Pali-English Definition states that, according to Buddhaghosa, pariyāya can be understood in three ways: (1) "turn, course"; (2) "instruction, presentation"; and, (3) "cause, reason, also case, matter."
(Rhys Davids & Stede, 1921-25, p. 433, entry for "Pariyāya," imbedded URL retrieved 20 Sep 2007.)