Majjhima Nikāya 117 Mahācattārīsakasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Mahācattārīsakasutta

Thus have I heard:

At one time the Blessed One was dwelling at Sāvatthī in Jeta's Grove, Anāthapiṇḍika's Park.

Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

There, the Blessed One addressed the disciples:

Disciples.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

Venerable Sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “ariyaṁ vo, bhikkhave, sammāsamādhiṁ desessāmi saupanisaṁ saparikkhāraṁ.

The Blessed One said: I will teach you the noble right concentration with its supports and requisites.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to that and attend closely, I will speak.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Yes, venerable sir, those disciples replied to the Blessed One.

Bhagavā etadavoca: “Katamo ca, bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro?

The Blessed One said: And what is noble right concentration with its supports and requisites?

Seyyathidaṁ—sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati; yā kho, bhikkhave, imehi sattahaṅgehi cittassa ekaggatā parikkhatā— ayaṁ vuccati, bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.

That is: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness; wherein with these seven factors, the mind's unification is fully established. This is called noble right concentration with its supports and with its requisites.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

Here right view leads the way.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how does right view lead the way?

Micchādiṭṭhiṁ ‘micchādiṭṭhī’ti pajānāti, sammādiṭṭhiṁ ‘sammādiṭṭhī’ti pajānāti—sāssa hoti sammādiṭṭhi.

One knows 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— ayaṁ, bhikkhave, micchādiṭṭhi.

There is nothing given, nothing offered, nothing sacrificed, no fruit or result of good and bad actions, there is no this world, no other worlds, no mother, no father, no beings who are reborn spontaneously, there are no good and virtuous recluses and brahmins in the world who have realized for themselves by direct knowing and declare this world and the other worlds: this is wrong view.

Katamā ca, bhikkhave, sammādiṭṭhi?

And what is right view?

Sammādiṭṭhimpahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.

I say there are two kinds of right view: there is right view that is affected by taints (the creation of more kamma), partaking of merit, ripening in the acquisitions; and there is right view that is noble, becoming taintless, supramundane, a factor of the path.

Katamā ca, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā?

And what is right view that is affected by taints, partaking of merit, ripening in the acquisitions?

‘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— ayaṁ, bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.

There is what is given, what is offered, what is sacrificed, there is fruit and result of good and bad actions, there is this world, there are other worlds, there is mother, there is father, there are beings who are reborn spontaneously, there are in the world good and virtuous recluses and brahmins who have realized for themselves by direct knowing and declare this world and the other worlds: this is right view that is affected by taints, partaking of merit, ripening in the acquisitions.

Katamā ca, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato paññā paññindriyaṁ paññābalaṁ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṁ— ayaṁ vuccati, bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So micchādiṭṭhiyā pahānāya vāyamati, sammādiṭṭhiyā, upasampadāya, svāssa hoti sammāvāyāmo.

And what is right view that is noble, becoming taintless (dismantles kamma), supramundane, a factor (the orientation) of the path? That which is wisdom, the faculty of wisdom, the power of wisdom, the investigation of phenomena awakening factor, right view as a path factor, in one of noble mind, a mind becoming taintless, who, by developing the noble path: One makes an effort to abandon wrong view and to enter into right view: this is one's right effort.

So sato micchādiṭṭhiṁ pajahati, sato sammādiṭṭhiṁ upasampajja viharati, sāssa hoti sammāsati.

Mindful, one abandons wrong view, mindful one enters and dwells in right view (towards the unfabricated): this is one's right mindfulness.

Itiyime tayo dhammā sammādiṭṭhiṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus, these three qualities revolve around right view, that is: right view, right effort, right mindfulness.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

Here right view leads the way.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how does right view lead the way?

Micchāsaṅkappaṁ ‘micchāsaṅkappo’ti pajānāti, sammāsaṅkappaṁ ‘sammāsaṅkappo’ti pajānāti, sāssa hoti sammādiṭṭhi.

One knows wrong intention as wrong intention, and right intention as right intention: this is one's right view.

Katamo ca, bhikkhave, micchāsaṅkappo?

And what is wrong intention?

Kāmasaṅkappo, byāpādasaṅkappo, vihiṁsāsaṅkappo— ayaṁ, bhikkhave, micchāsaṅkappo.

Intention of sensuality, intention of ill will, intention of harming: this is wrong intention.

Katamo ca, bhikkhave, sammāsaṅkappo?

And what is right intention?

Sammāsaṅkappampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

I say there are two kinds of right intention: there is right intention that is affected by taints, partaking of merit, ripening in the acquisitions; and there is right intention that is noble, becoming taintless, supramundane, a factor of the path.

Katamo ca, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko?

And what is right intention that is affected by taints, partaking of merit, ripening in the acquisitions?

Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo: ‘ayaṁ, bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko’.

Intention of renunciation, intention of non-ill will, intention of non-harming: this is right intention that is affected by taints, partaking of merit, ripening in the acquisitions.

Katamo ca, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo?

And what is right intention that is noble, becoming taintless, supramundane, a factor of the path?

Yo kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā vacīsaṅkhāro— ayaṁ, bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.

That which, in one of noble mind, a mind becoming taintless, arises together with directed attention, sustained attention, and associated mental factors:mindfulness, energy, and concentration:that is right intention which is noble, taintless, supramundane, a factor of the path.

So micchāsaṅkappassa pahānāya vāyamati, sammāsaṅkappassa upasampadāya, svāssa hoti sammāvāyāmo.

One makes an effort to abandon wrong intention and to enter into right intention: this is one's right effort.

So sato micchāsaṅkappaṁ pajahati, sato sammāsaṅkappaṁ upasampajja viharati; sāssa hoti sammāsati.

Mindful, one abandons wrong intention, mindful one enters and dwells in right intention; this is one's right mindfulness.

Itiyime tayo dhammā sammāsaṅkappaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus, these three qualities revolve around right intention, that is: right view, right effort, right mindfulness.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

Here right view leads the way. 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 knows 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— ayaṁ, bhikkhave, micchāvācā.

False speech, slanderous speech, harsh speech, and frivolous chatter: this is wrong speech.

Katamā ca, bhikkhave, sammāvācā?

And what is right speech?

Sammāvācampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā; atthi, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

I declare two kinds of right speech: there is right speech that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right speech that is noble, becoming undefiled, supramundane, a factor of the path.

Katamā ca, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā? Musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— ayaṁ, bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā. Katamā ca, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī— ayaṁ, bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.

And what is the right speech that is accompanied by defilements (creates kamma), partakes of merit, and ripens in attachment? Abstaining from false speech, abstaining from slanderous speech, abstaining from harsh speech, abstaining from frivolous chatter: this is the right speech that is accompanied by defilements, partakes of merit, and ripens in attachment.

And what is right speech that is noble, becoming taintless, supramundane, a factor of the path?

(For a noble one right speech becomes right application of mind.)

It is the abstaining, desisting, refraining, and total avoidance of the four kinds of mental misconduct by one of noble mind, whose mind is becoming undefiled, who is fully possessed of the noble path, and who is developing the noble path, from the four kinds of wrong application of the mind: this is the right application of a mind that is noble, becoming undefiled, supramundane, a factor of the path.

So micchāvācāya pahānāya vāyamati, sammāvācāya upasampadāya; svāssa hoti sammāvāyāmo.

One makes an effort to abandon wrong application of the mind and to engage in right application; this is one's right effort.

So sato micchāvācaṁ pajahati, sato sammāvācaṁ upasampajja viharati; sāssa hoti sammāsati.

Mindful, one abandons wrong application of the mind, mindful one enters upon and abides in right application of the mind; this is one's right mindfulness.

Itiyime tayo dhammā sammāvācaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus these three qualities revolve around right speech, that is, right view, right effort, and right mindfulness.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

And there 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 knows 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— ayaṁ, bhikkhave, micchākammanto.

Killing living beings, taking what is not given, and misconduct in sensual pleasures: this is wrong action.

Katamo ca, bhikkhave, sammākammanto?

And what is right action?

Sammākammantampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

I declare two kinds of right action: there is right action that is accompanied by defilements, partakes of merit, and ripens in attachment; and there is right action that is noble, becoming undefiled, supramundane, a factor of the path.

Katamo ca, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko?

And what is the right action that is accompanied by defilements, partakes of merit, and ripens in attachment?

Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī— ayaṁ, bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.

Abstaining from killing living beings, abstaining from taking what is not given, abstaining from misconduct in sensual pleasures: this is the right action that is accompanied by defilements, partakes of merit, and ripens in attachment.

Katamo ca, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo?

And what is the right action that is noble, becoming undefiled, supramundane, a factor of the path?

Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī— ayaṁ, bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo.

It is the mental abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is becoming undefiled, who is fully possessed of the noble path, and who is developing the noble path, from the three kinds of mental misconduct: this is the right action that is noble, becoming undefiled, supramundane, a factor of the path.

So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya; svāssa hoti sammāvāyāmo.

One makes an effort to abandon wrong action and to enter upon right action; this is one's right effort.

So sato micchākammantaṁ pajahati, sato sammākammantaṁ upasampajja viharati; sāssa hoti sammāsati.

Mindful, one abandons wrong action, mindful one enters upon and abides in right action; this is one's right mindfulness.

Itiyime tayo dhammā sammākammantaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus these three qualities revolve around right action, that is, right view, right effort, and right mindfulness.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

And there 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 knows wrong livelihood as wrong livelihood, and right livelihood as right livelihood; this is one's right view.

Katamo ca, bhikkhave, micchāājīvo? Kuhanā, lapanā, nemittikatā, nippesikatā, lābhena lābhaṁ nijigīsanatā— ayaṁ, bhikkhave, micchāājīvo.

I declare two kinds of right livelihood: there is right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment.

Katamo ca, bhikkhave, sammāājīvo? Sammāājīvampahaṁ, bhikkhave, dvāyaṁ vadāmi— atthi, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko; atthi, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. Katamo ca, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko?

And what is the right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment? Here an ordinary person, having abandoned wrong livelihood, develops right livelihood: this is the right livelihood that is accompanied by defilements, partakes of merit, and ripens in attachment.

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti— ayaṁ, bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko. Katamo ca, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo? Yā kho, bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṁ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī— ayaṁ, bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.

(for a noble one livelihood becomes mental sustenance) And what is right mental sustenance that is noble, becoming undefiled, supramundane, a factor of the path? It is the abstaining, refraining, abstinence, avoidance by a noble one whose mind is noble, whose mind is becoming undefiled, who is fully possessed of the noble path, and who is developing the noble path, from wrong mental sustenance: this is the right mental sustenance that is noble, becoming undefiled, supramundane, a factor of the path.

So micchāājīvassa pahānāya vāyamati, sammāājīvassa upasampadāya; svāssa hoti sammāvāyāmo.

One makes an effort to abandon wrong livelihood and to enter upon right livelihood; this is one's right effort.

So sato micchāājīvaṁ pajahati, sato sammāājīvaṁ upasampajja viharati; sāssa hoti sammāsati.

Mindful, one abandons wrong livelihood, mindful one enters upon and abides in right livelihood; this is one's right mindfulness.

Itiyime tayo dhammā sammāājīvaṁ anuparidhāvanti anuparivattanti, seyyathidaṁ—sammādiṭṭhi, sammāvāyāmo, sammāsati.

Thus these three qualities revolve around right livelihood, that is, right view, right effort, and right mindfulness.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

And there right view is the forerunner.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how does right view come first?

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.

For one of right view right intention arises, for one of right intention, right speech arises, for one of right speech, right action arises, for one of right action, right livelihood arises, for one of right livelihood, right effort arises, for one of right effort, right mindfulness arises, for one of right mindfulness, right concentration arises, for one of right concentration, right knowing arises, for one of right knowing, right liberation arises.

Iti kho, bhikkhave, aṭṭhaṅgasamannāgato sekkho, dasaṅgasamannāgato arahā hoti.

Thus a learner is endowed with eight factors, an arahant is endowed with ten factors.

Tatrapi sammāñāṇena aneke pāpakā akusalā dhammā vigatā bhāvanāpāripūriṁ gacchanti.

Thereby, many corrupt unwholesome states that arise from wrong knowing cease through development and fulfillment.

Tatra, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti.

There right view comes first.

Kathañca, bhikkhave, sammādiṭṭhi pubbaṅgamā hoti?

And how does right view come first?

Sammādiṭṭhissa, bhikkhave, micchādiṭṭhi nijjiṇṇā hoti.

For one of right view wrong view is abandoned.

Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.

And those many corrupt unwholesome states that arise from wrong view are also abandoned.

Sammādiṭṭhipaccayā aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

Due to right view, many wholesome states reach development and fulfillment.

Sammāsaṅkappassa, bhikkhave, micchāsaṅkappo nijjiṇṇo hoti …pe…

For one of right intention wrong intention is abandoned...

sammāvācassa, bhikkhave, micchāvācā nijjiṇṇā hoti …

for one of right speech, wrong speech is abandoned...

sammākammantassa, bhikkhave, micchākammanto nijjiṇṇo hoti …

for one of right action, wrong action is abandoned...

sammāājīvassa, bhikkhave, micchāājīvo nijjiṇṇo hoti …

for one of right livelihood, wrong livelihood is abandoned...

sammāvāyāmassa, bhikkhave, micchāvāyāmo nijjiṇṇo hoti …

for one of right effort, wrong effort is abandoned...

sammāsatissa, bhikkhave, micchāsati nijjiṇṇā hoti …

for one of right mindfulness, wrong mindfulness is abandoned...

sammāsamādhissa, bhikkhave, micchāsamādhi nijjiṇṇo hoti …

for one of right concentration, wrong concentration is abandoned...

sammāñāṇassa, bhikkhave, micchāñāṇaṁ nijjiṇṇaṁ hoti …

for one of right knowing, wrong knowing is abandoned...

sammāvimuttassa, bhikkhave, micchāvimutti nijjiṇṇā hoti.

for one of right liberation, wrong liberation is abandoned.

Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti.

And those many corrupt unwholesome states that arise from wrong liberation are also abandoned.

Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanāpāripūriṁ gacchanti.

Due to right liberation, many wholesome states reach development and fulfillment.

Iti kho, bhikkhave, vīsati kusalapakkhā, vīsati akusalapakkhā— mahācattārīsako dhammapariyāyo pavattito appaṭivattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ.

Thus there are twenty wholesome sides, twenty unwholesome sides: this great fortyfold discourse on the Dhamma proceeds, unassailable by any ascetic or brahmin or deity or Mara or Brahma or anyone 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— sammādiṭṭhiñce bhavaṁ garahati, ye ca micchādiṭṭhī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā; sammāsaṅkappañce bhavaṁ garahati, ye ca micchāsaṅkappā samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā; sammāvācañce bhavaṁ garahati …pe…

Whoever whether ascetic or brahmin, would think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection, they incur blame right here in this very life, and discussions and criticisms arise that are reproachable: if you blame right view, those ascetics and brahmins who hold wrong view are honored and praised by you; if you blame right intention...

sammākammantañce bhavaṁ garahati …

right speech... 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 knowing...

sammāvimuttiñce bhavaṁ garahati, ye ca micchāvimuttī samaṇabrāhmaṇā te bhoto pujjā, te bhoto pāsaṁsā.

right liberation, those ascetics and brahmins who are of wrong liberation are honored and praised by you.

Yo koci, bhikkhave, samaṇo vā brāhmaṇo vā imaṁ mahācattārīsakaṁ dhammapariyāyaṁ garahitabbaṁ paṭikkositabbaṁ maññeyya tassa diṭṭheva dhamme ime dasasahadhammikā vādānuvādā gārayhaṁ ṭhānaṁ āgacchanti.

Whoever, whether ascetic or brahmin, would think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection, they incur blame right here in this very life, and discussions and criticisms arise that are reproachable.

Yepi te, bhikkhave, ahesuṁ okkalā vassabhaññā ahetuvādā akiriyavādā natthikavādā tepi mahācattārīsakaṁ dhammapariyāyaṁ na garahitabbaṁ nappaṭikkositabbaṁ amaññiṁsu.

Even those who were the Okkalas, Vassabhas, proponents of causeless theories, inaction theories, and nihilistic theories did not think this great fortyfold discourse on the Dhamma to be blameworthy or deserving of rejection.

Taṁ kissa hetu?

Why is that?

Nindābyārosaupārambhabhayā”ti.

Because of fear of blame, hostility, and attack.

Idamavoca bhagavā.

The Blessed One said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Mahācattārīsakasuttaṁ niṭṭhitaṁ sattamaṁ.

The disciples were pleased and delighted in the Blessed One's words.