Perils that tear mothers and children apart. (Calamity when a mother and child cannot help each other.)
English translation by Bhikkhu Sujato
“Mendicants, an uneducated ordinary person speaks of three perils that tear mothers and children apart. What three?
There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the first peril that tears mothers and children apart.
Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the second peril that tears mothers and children apart.
Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. When this happens, a mother can’t find her child, and a child can’t find their mother. This is the third peril that tears mothers and children apart.
These are the three perils an uneducated ordinary person speaks of that tear mothers and children apart.
Mendicants, an uneducated ordinary person speaks of three perils that don’t tear mothers and children apart. What three?
There comes a time when a great fire flares up, and it burns villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the first peril that doesn’t tear mothers and children apart.
Furthermore, there comes a time when a great storm gathers, and it unleashes a mighty flood that sweeps away villages, towns, and cities. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the second peril that doesn’t tear mothers and children apart.
Furthermore, there comes a time of peril from wild savages, and the countryfolk mount their vehicles and flee everywhere. When this happens, sometimes a mother can find her child, and a child can find their mother. This is the third peril that doesn’t tear mothers and children apart.
These are the three perils an uneducated ordinary person speaks of that don’t tear mothers and children apart.
There are three perils that tear mothers and children apart. What three?
The perils of old age, sickness, and death. When a child is growing old, a mother doesn’t get her wish: ‘Let me grow old, may my child not grow old!’ When a mother is growing old, a child doesn’t get their wish: ‘Let me grow old, may my mother not grow old!’
When a child is sick, a mother doesn’t get her wish: ‘Let me be sick, may my child not be sick!’ When a mother is sick, a child doesn’t get their wish: ‘Let me be sick, may my mother not be sick!’
When a child is dying, a mother doesn’t get her wish: ‘Let me die, may my child not die!’ When a mother is dying, a child doesn’t get their wish: ‘Let me die, may my mother not die!’ These are the three perils that tear mothers and children apart.
There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart. What is that path and practice? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”
English translation by Bhikkhu Bodhi
“Bhikkhus, the uninstructed worldling speaks of these three perils that separate mother and son. What three?
(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, the mother does not find her son and the son does not find his mother. This is the first peril that separates mother and son of which the uninstructed worldling speaks.
(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, the mother does not find her son and the son does not find his mother. This is the second peril that separates mother and son of which the uninstructed worldling speaks.
(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, the mother does not find her son and the son does not find his mother. This is the third peril that separates mother and son of which the uninstructed worldling speaks.
“These are the three perils that separate mother and son of which the uninstructed worldling speaks.
“There are, bhikkhus, these three perils when mother and son reconnect that the uninstructed worldling speaks of as perils that separate mother and son. What three?
(1) “There comes a time when a great conflagration arises. When the great conflagration has arisen, it burns up villages, towns, and cities. When villages, towns, and cities are burning up, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the first peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
(2) “Again, there comes a time when a great rain cloud arises. When the great rain cloud has arisen, a great deluge takes place. When the great deluge takes place, villages, towns, and cities are swept away. When villages, towns, and cities are being swept away, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the second peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
(3) “Again, there comes a time of perilous turbulence in the wilderness, when the people of the countryside, mounted on their vehicles, flee on all sides. When there is perilous turbulence in the wilderness, and the people of the countryside, mounted on their vehicles, are fleeing on all sides, there is sometimes an occasion when the mother finds her son and the son finds his mother. This is the third peril when mother and son reconnect that the uninstructed worldling speaks of as a peril that separates mother and son.
“These are the three perils when mother and son reconnect that the uninstructed worldling speak of as perils that separate mother and son.
“There are, bhikkhus, these three perils that separate mother and son. What three? The peril of old age, the peril of illness, and the peril of death.
(1) “When the son is growing old, the mother cannot fulfill her wish: ‘Let me grow old, but may my son not grow old!’ And when the mother is growing old, the son cannot fulfill his wish: ‘Let me grow old, but may my mother not grow old!’
(2) “When the son has fallen ill, the mother cannot fulfill her wish: ‘Let me fall ill, but may my son not fall ill!’ And when the mother has fallen ill, the son cannot fulfill his wish: ‘Let me fall ill, but may my mother not fall ill!’
(3) “When the son is dying, the mother cannot fulfill her wish: ‘Let me die, but may my son not die!’ And when the mother is dying, the son cannot fulfill his wish: ‘Let me die, but may my mother not die!’
“These are the three perils that separate mother and son.
“There is a path, bhikkhus, there is a way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son. And what is the path and way? It is just this noble eightfold path; that is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. This is the path and way that leads to the abandoning and overcoming of these three perils when mother and son reconnect and of these three perils that separate mother and son.”
English translation by Suddhāso Bhikkhu
“Monks, there are three standpoints of other religions which, if a wise person examines, probes, and questions, can be seen to result in a rejection of moral causality. What three?
“Monks, there are some contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of past action.’
“Monks, there are some contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of a creator-deity.’
“Monks, there are some contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely random and unpredictable.’
“In that case, monks, regarding those contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of past action,’ I approach them and say, ‘Is it true that you venerables express this doctrine and hold this belief: “Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of past action”?’ When asked, they affirm, ‘Yes.’ Then I say to them, ‘Therefore, you venerables will be killers because of past action, thieves because of past action, incelibate because of past action, liars because of past action, speakers of divisive speech because of past action, speakers of harsh speech because of past action, speakers of useless speech because of past action, covetous because of past action, aversive because of past action, holders of wrong beliefs because of past action.’ Monks, one who returns to past action as the essence has no interest or engagement in knowing what is to be done and what is not to be done. Without any true and reliable sense of what is to be done and what is not to be done, they live mindlessly and recklessly, and cannot reasonably be called contemplatives. Monks, this is my first reasonable refutation of the doctrines and beliefs of those contemplatives and priests.
“In that case, monks, regarding those contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of a creator-deity,’ I approach them and say, ‘Is it true that you venerables express this doctrine and hold this belief: “Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely the result of a creator-deity”?’ When asked, they affirm, ‘Yes.’ Then I say to them, ‘Therefore, you venerables will be killers… thieves… incelibate… liars… speakers of divisive speech… speakers of harsh speech… speakers of useless speech… covetous… aversive… holders of wrong beliefs because of a creator-deity.’ Monks, one who returns to a creator-deity as the essence has no interest or engagement in knowing what is to be done and what is not to be done. Without any true and reliable sense of what is to be done and what is not to be done, they live mindlessly and recklessly, and cannot reasonably be called contemplatives. Monks, this is my second reasonable refutation of the doctrines and beliefs of those contemplatives and priests.
“In that case, monks, regarding those contemplatives and priests who express this doctrine and hold this belief: ‘Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely random and unpredictable,’ I approach them and say, ‘Is it true that you venerables express this doctrine and hold this belief: “Whatever a person experiences – pleasant, unpleasant, or neutral – is entirely random and unpredictable”?’ When asked, they affirm, ‘Yes.’ Then I say to them, ‘Therefore, you venerables will be killers… thieves… incelibate… liars… speakers of divisive speech… speakers of harsh speech… speakers of useless speech… covetous… aversive… holders of wrong beliefs randomly and unpredictably.’ Monks, one who returns to randomness and unpredictability as the essence has no interest or engagement in knowing what is to be done and what is not to be done. Without any true and reliable sense of what is to be done and what is not to be done, they live mindlessly and recklessly, and cannot reasonably be called contemplatives. Monks, this is my third reasonable refutation of the doctrines and beliefs of those contemplatives and priests.
“Monks, these are the three standpoints of other religions which, if a wise person examines, probes, and questions, can be seen to result in a rejection of moral causality.
“However, monks, the Dhamma which has been taught by me is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. Monks, what is the Dhamma which has been taught by me, and which is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests? The six elements, the six domains of sense-contact, the eighteen kinds of mental exploration, and the four noble truths: this is the Dhamma which has been taught by me, and which is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests.
“‘The six elements’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, these are the six elements: the earth-element, the water-element, the heat-element, the wind-element, the space-element, and the consciousness-element. ‘The six elements’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.
“‘The six domains of sense-contact’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, these are the six domains of sense-contact: the domain of eye-contact, the domain of ear-contact, the domain of nose-contact, the domain of tongue-contact, the domain of body-contact, and the domain of mind-contact. ‘The six domains of sense-contact’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.
“‘The eighteen kinds of mental exploration’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, these are the eighteen kinds of mental exploration: having seen a sight with the eye, one explores a sight that is a basis for elation, a sight that is a basis for depression, and a sight that is a basis for equanimity. Having heard a sound with the ear… smelled a fragrance with the nose… tasted a flavor with the tongue… touched a tangible with the body… cognized an object with the mind, one explores an object that is a basis for elation, an object that is a basis for depression, and an object that is a basis for equanimity. The eighteen kinds of mental exploration’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.
“‘The four noble truths’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said; what does it refer to? Monks, one who clings to the six elements enters a womb; then there is mind and body. Based on mind and body, there are the six senses; based on the six senses, there is sense-contact; based on sense-contact, there is feeling. Monks, it is for one who feels that I indicate ‘This is suffering,’ ‘This is the arising of suffering,’ ‘This is the cessation of suffering,’ ‘This is the practice which leads to the cessation of suffering.’
“Monks, what is the noble truth of suffering? Birth is suffering, decay is suffering, illness is suffering, death is suffering, sorrow, grief, pain, depression, and anguish are suffering, not getting what one wants is suffering. Briefly, the five components of clinging are suffering. Monks, this is called the noble truth of suffering.
“Monks, what is the noble truth of the arising of suffering? Based on ignorance, there are conditional phenomena; based on conditional phenomena, there is consciousness; based on consciousness, there is mind and body; based on mind and body, there are the six senses; based on the six senses, there is sense-contact; based on sense-contact, there is craving; based on craving, there is clinging; based on clinging, there is existence; based on existence, there is birth; based on birth, decay, death, sorrow, grief, pain, depression, and anguish come to be. In this way there is the arising of the entire mass of suffering. Monks, this is called the noble truth of the arising of suffering.
“Monks, what is the noble truth of the cessation of suffering? When, through dispassion, there is complete cessation of ignorance, then there is cessation of conditional phenomena; from cessation of conditional phenomena, there is cessation of consciousness; from cessation of consciousness, there is cessation of mind and body; from cessation of mind and body, there is cessation of the six senses; from cessation of the six senses, there is cessation of sense-contact; from cessation of sense-contact, there is cessation of feeling; from cessation of feeling, there is cessation of craving; from cessation of craving, there is cessation of clinging; from cessation of clinging, there is cessation of existence; from cessation of existence, there is cessation of birth; from cessation of birth, decay, death, sorrow, grief, pain, depression, and anguish cease. In this way there is cessation of the entire mass of suffering. Monks, this is called the noble truth of the cessation of suffering.
“Monks, what is the noble truth of the practice which leads to the cessation of suffering? It is just this noble eightfold path – that is, right view, right attitude, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. Monks, this is called the noble truth of the practice which leads to the cessation of suffering.
“The four noble truths’ is a Dhamma has been taught by me, and it is unrefuted, undefiled, irreproachable, and unrejectable by wise contemplatives and priests. This is what was said, and this is what it refers to.”
ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับ ย่อมกล่าวภัย ๓ อย่างนี้ว่า เป็นอมาตาปุตติกภัย ภัย ๓ อย่างอะไรบ้าง คือ
๑) ภิกษุทั้งหลาย สมัยที่เกิดไฟไหม้ใหญ่มีอยู่ เมื่อเกิดไฟไหม้ใหญ่แล้ว แม้หมู่บ้านก็ถูกไฟเผา แม้นิคมก็ถูกไฟเผา แม้นครก็ถูกไฟเผา ภิกษุทั้งหลาย เมื่อหมู่บ้านก็ดี นิคมก็ดี นครก็ดีถูกไฟเผาอยู่ ในสมัยนั้น แม้มารดาก็ไม่ได้บุตร (เป็นผู้ช่วยเหลืออะไรได้) แม้บุตรก็ไม่ได้มารดา (เป็นผู้ช่วยเหลืออะไรได้) ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับ ย่อมกล่าวภัยข้อที่ ๑ นี้ว่า เป็นอมาตาปุตติกภัย.
๒) ภิกษุทั้งหลาย อีกประการหนึ่ง สมัยที่มหาเมฆตั้งขึ้นมีอยู่ เมื่อมหาเมฆตั้งขึ้นแล้ว ย่อมเกิดน้ำท่วมใหญ่ ภิกษุทั้งหลาย เมื่อเกิดน้ำท่วมใหญ่แล้ว แม้หมู่บ้านก็ถูกน้ำพัดพาไป แม้นิคมก็ถูกน้ำพัดพาไป แม้นครก็ถูกน้ำพัดพาไป เมื่อหมู่บ้านก็ดี นิคมก็ดี นครก็ดี ถูกน้ำพัดพาไปอยู่ ในสมัยนั้น แม้มารดาก็ไม่ได้บุตร (เป็นผู้ช่วยเหลืออะไรได้) แม้บุตรก็ไม่ได้มารดา (เป็นผู้ช่วยเหลืออะไรได้) ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับ ย่อมกล่าวภัยข้อที่ ๒ นี้ว่า เป็นอมาตาปุตติกภัย.
๓) ภิกษุทั้งหลาย อีกประการหนึ่ง สมัยที่มีภัยคือโจรป่ากำเริบ พวกชาวชนบทต่างพากันขึ้นยานพาหนะหลบหนีไป ภิกษุทั้งหลาย เมื่อมีภัยคือโจรป่ากำเริบ พวกชาวชนบทต่างพากันขึ้นยานพาหนะหลบหนีไป ในสมัยนั้น แม้มารดาก็ไม่ได้บุตร (เป็นผู้ช่วยเหลืออะไรได้) แม้บุตรก็ไม่ได้มารดา (เป็นผู้ช่วยเหลืออะไรได้) ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับย่อมกล่าวภัยข้อที่ ๓ นี้ว่า เป็นอมาตาปุตติกภัย.
ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับย่อมกล่าวภัย ๓ อย่างเหล่านี้ว่า เป็นอมาตาปุตติกภัย.
ภิกษุทั้งหลาย แต่ปุถุชนผู้ไม่ได้สดับย่อมกล่าวสมาตาปุตติกภัยแท้ๆ ๓ อย่างนี้นั้นว่า เป็นอมาตาปุตติกภัย ภัย ๓ อย่างนั้นอะไรบ้าง คือ
๑) ภิกษุทั้งหลาย สมัยที่เกิดไฟไหม้ใหญ่มีอยู่ เมื่อเกิดไฟไหม้ใหญ่แล้ว แม้หมู่บ้านก็ถูกไฟเผา แม้นิคมก็ถูกไฟเผา แม้นครก็ถูกไฟเผา ภิกษุทั้งหลาย เมื่อหมู่บ้านก็ดี นิคมก็ดี นครก็ดีถูกไฟเผาอยู่ ในสมัยนั้น บางคราวแม้มารดาก็ได้บุตร (เป็นผู้ช่วยเหลืออะไรได้) บางคราวแม้บุตรก็ได้มารดา (เป็นผู้ช่วยเหลืออะไรได้) ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับย่อมกล่าวสมาตาปุตติกภัยแท้ๆ ข้อที่ ๑ นี้ว่า เป็นอมาตาปุตติกภัย.
๒) ภิกษุทั้งหลาย อีกประการหนึ่ง สมัยที่มหาเมฆตั้งขึ้นมีอยู่ เมื่อมหาเมฆตั้งขึ้นแล้ว ย่อมเกิดน้ำท่วมใหญ่ ภิกษุทั้งหลาย เมื่อเกิดน้ำท่วมใหญ่แล้ว แม้หมู่บ้านก็ถูกน้ำพัดพาไป แม้นิคมก็ถูกน้ำพัดพาไป แม้นครก็ถูกน้ำพัดพาไป เมื่อหมู่บ้านก็ดี นิคมก็ดี นครก็ดี ถูกน้ำพัดพาไปอยู่ ในสมัยนั้น บางคราวแม้มารดาก็ได้บุตร (เป็นผู้ช่วยเหลืออะไรได้) บางคราวแม้บุตรก็ได้มารดา (เป็นผู้ช่วยเหลืออะไรได้) ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับย่อมกล่าวสมาตาปุตติกภัยแท้ๆ ข้อที่ ๒ นี้ว่า เป็นอมาตาปุตติกภัย.
๓) ภิกษุทั้งหลาย อีกประการหนึ่ง สมัยที่มีภัยคือโจรป่ากำเริบ พวกชาวชนบทต่างพากันขึ้นยานพาหนะหลบหนีไป ภิกษุทั้งหลาย เมื่อมีภัยคือโจรป่ากำเริบ พวกชาวชนบทต่างพากันขึ้นยานพาหนะหลบหนีไป ในสมัยนั้น บางคราวแม้มารดาก็ได้บุตร (เป็นผู้ช่วยเหลืออะไรได้) บางคราวแม้บุตรก็ได้มารดา (เป็นผู้ช่วยเหลืออะไรได้) ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับย่อมกล่าวสมาตาปุตติกภัยแท้ๆ ข้อที่ ๓ นี้ว่า เป็นอมาตาปุตติกภัย.
ภิกษุทั้งหลาย ปุถุชนผู้ไม่ได้สดับย่อมกล่าวภัย ๓ อย่างเหล่านี้แล ซึ่งเป็นสมาตาปุตติกภัยแท้ๆ ว่า เป็นอมาตาปุตติกภัย.
ภิกษุทั้งหลาย ภัย ๓ อย่างเหล่านี้ เป็นอมาตาปุตติกภัย ภัย ๓ อย่างนั้นอะไรบ้าง คือ
๑) ภัยคือความแก่
๒) ภัยคือความเจ็บไข้
๓) ภัยคือความตาย
ภิกษุทั้งหลาย มารดาย่อมไม่ได้ตามความปรารถนากับบุตรผู้แก่อยู่ ดังนี้ว่า เราแก่เองเถิด บุตรของเราอย่าได้แก่เลย หรือว่า บุตรย่อมไม่ได้ตามความปรารถนากับมารดาผู้แก่อยู่ ดังนี้ว่า เราแก่เองเถิด มารดาของเราอย่าได้แก่เลย.
ภิกษุทั้งหลาย มารดาย่อมไม่ได้ตามความปรารถนากับบุตรผู้เจ็บไข้อยู่ ดังนี้ว่า เราเจ็บไข้เองเถิด บุตรของเราอย่าได้เจ็บไข้เลย หรือว่า บุตรย่อมไม่ได้ตามความปรารถนากับมารดาผู้เจ็บไข้อยู่ ดังนี้ว่า เราเจ็บไข้เองเถิด มารดาของเราอย่าได้เจ็บไข้เลย.
ภิกษุทั้งหลาย มารดาย่อมไม่ได้ตามความปรารถนากับบุตรกำลังจะตายอยู่ ดังนี้ว่า เราตายเองเถิด บุตรของเราอย่าได้ตายเลย ก็หรือว่า บุตรย่อมไม่ได้ตามความปรารถนากับมารดาผู้กำลังจะตายอยู่ ดังนี้ว่า เราตายเองเถิด มารดาของเราอย่าได้ตายเลย.
ภิกษุทั้งหลาย ภัย ๓ อย่างเหล่านี้แล เป็นอมาตาปุตติกภัย.
ภิกษุทั้งหลาย หนทางมีอยู่ ปฏิปทามีอยู่ ซึ่งเป็นไปเพื่อละ เพื่อก้าวล่วงสมาตาปุตติกภัย ๓ อย่างเหล่านี้ และอมาตาปุตติกภัย ๓ อย่างเหล่านี้ ภิกษุทั้งหลาย ก็หนทางนั้นเป็นอย่างไร ปฏิปทานนั้นเป็นอย่างไร ซึ่งเป็นไปเพื่อละ เพื่อก้าวล่วงสมาตาปุตติกภัย ๓ อย่าง และอมาตาปุตติกภัย ๓ อย่าง คือ อริยมรรคอันประกอบด้วยองค์ ๘ นี้นั่นเอง กล่าวคือ สัมมาทิฏฐิ สัมมาสังกัปปะ สัมมาวาจา สัมมากัมมันตะ สัมมาอาชีวะ สัมมาวายามะ สัมมาสติ และสัมมาสมาธิ.
ภิกษุทั้งหลาย เหล่านี้แล คือหนทาง คือปฏิปทา ซึ่งเป็นไปเพื่อละ เพื่อก้าวล่วงสมาตาปุตติกภัย ๓ อย่าง และอมาตาปุตติกภัย ๓ อย่าง.
-บาลี ติก. อํ. 20/228/502.
https://84000.org/tipitaka/pali/?20//228
https://etipitaka.com/read/pali/20/228
