101 (1) An Ascetic’s Perceptions
“Bhikkhus, when these three ascetic perceptions are developed and cultivated, they fulfill seven things. What three?
(1) “‘I have entered upon a classless condition; (2) my living is dependent upon others; (3) my deportment should be different.’ When these three perceptions of an ascetic are developed and cultivated, they fulfill seven things. What seven? (4) “One consistently acts and behaves in accord with virtuous behavior. (5) One is without longing, (6) without ill will, (7) and without arrogance. (8) One is desirous of training. (9) One uses the requisites for maintaining one’s life with an awareness of their purpose. (10) One is energetic. When, bhikkhus, these three perceptions of an ascetic are developed and cultivated, they fulfill these seven things.”
102 (2) Factors of Enlightenment
“Bhikkhus, when these seven factors of enlightenment are developed and cultivated, they fulfill the three true knowledges. What seven?
(1) “The enlightenment factor of mindfulness, (2) the enlightenment factor of discrimination of phenomena, (3) the enlightenment factor of energy, (4) the enlightenment factor of rapture, (5) the enlightenment factor of tranquility, (6) the enlightenment factor of concentration, and (7) the enlightenment factor of equanimity. When these seven factors of enlightenment are developed and cultivated, they fulfill the three true knowledges. What three? (8) “Here, a bhikkhu recollects his manifold past abodes, that is, one birth, two births ... Thus he recollects his manifold past abodes with their aspects and details. (9) “With the divine eye, which is purified and surpasses the human ... he understands how beings fare in accordance with their kamma. (10) “With the destruction of the taints, he has realized for himself with direct knowledge, in this very life, the taintless liberation of mind, liberation by wisdom, and having entered upon it, he dwells in it.
“When, bhikkhus, these seven factors of enlightenment are developed and cultivated, they fulfill these three true knowledges.”
“Bhikkhus, in dependence on the wrong course there is failure, not success. And how is it that in dependence on the wrong course there is failure, not success?
(1) “For one of wrong view, (2) wrong intention originates. For one of wrong intention, (3) wrong speech originates. For one of wrong speech, (4) wrong action originates. For one of wrong action, (5) wrong livelihood originates. For one of wrong livelihood, (6) wrong effort originates. For one of wrong effort, (7) wrong mindfulness originates. For one of wrong mindfulness, (8) wrong concentration originates. For one of wrong concentration, (9) wrong knowledge originates. For one of wrong knowledge, (10) wrong liberation originates. In this way, in dependence on the wrong course, there is failure, not success. “In dependence on the right course, there is success, not failure. And how is it that in dependence on the right course, there is success, not failure?
(1) “For one of right view, (2) right intention originates. For one of right intention, (3) right speech originates. For one of right speech, (4) right action originates. For one of right action, (5) right livelihood originates. For one of right livelihood, (6) right effort originates. For one of right effort, (7) right mindfulness originates. For one of right mindfulness, (8) right concentration originates. For one of right concentration, (9) right knowledge originates. For one of right knowledge, (10) right liberation originates. In this way, in dependence on the right course, there is success, not failure.”
“Bhikkhus, for a person of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, and wrong liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.
“Suppose, bhikkhus, a seed of neem, bitter cucumber, or bitter gourd were planted in moist soil. Whatever nutrients it would take up from the soil and from the water would all lead to its bitter, pungent, and disagreeable flavor. For what reason? Because the seed is bad. So too, for a person of wrong view ... and wrong liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is unwished for, undesired, and disagreeable, to harm and suffering. For what reason? Because the view is bad.
“Bhikkhus, for a person of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, right concentration, right knowledge, and right liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good.
“Suppose, bhikkhus, a seed of sugar cane, hill rice, or grape were planted in moist soil. Whatever nutrients it would take up from the soil and from the water would all lead to its agreeable, sweet, and delectable flavor. For what reason? Because the seed is good. So too, for a person of right view ... ... and right liberation, whatever bodily kamma, verbal kamma, and mental kamma he instigates and undertakes in accordance with that view, and whatever his volition, yearning, inclination, and volitional activities, all lead to what is wished for, desired, and agreeable, to well-being and happiness. For what reason? Because the view is good.”
“Bhikkhus, ignorance — accompanied by moral shamelessness and moral recklessness — is the forerunner in entering upon unwholesome qualities. (1) For a foolish person immersed in ignorance, wrong view originates. (2) For one of wrong view, wrong intention originates. (3) For one of wrong intention, wrong speech originates. (4) For one of wrong speech, wrong action originates. (5) For one of wrong action, wrong livelihood originates. (6) For one of wrong livelihood, wrong effort originates. (7) For one of wrong effort, wrong mindfulness originates. (8) For one of wrong mindfulness, wrong concentration originates. (9) For one of wrong concentration, wrong knowledge originates. (10) For one of wrong knowledge, wrong liberation originates.
“Bhikkhus, true knowledge — accompanied by a sense of moral shame and moral dread — is the forerunner in enter ing upon wholesome qualities. (1) For a wise person who has arrived at true knowledge, right view originates. (2) For one of right view, right intention originates. (3) For one of right intention, right speech originates. (4) For one of right speech, right action originates. (5) For one of right action, right livelihood originates. (6) For one of right livelihood, right effort originates. (7) For one of right effort, right mindfulness originates. (8) For one of right mindfulness, right concentration originates. (9) For one of right concentration, right knowledge originates. (10) For one of right knowledge, right liberation originates.”
“Bhikkhus, there are these ten cases of wearing away. What ten?
(1) “For one of right view, wrong view is worn away, and the numerous bad unwholesome qualities that originate with wrong view as condition are also worn away, and with right view as condition, numerous wholesome qualities reach fulfillment by development.
(2) “For one of right intention, wrong intention is worn away, and the numerous bad unwholesome qualities that originate with wrong intention as condition are also worn away, and with right intention as condition, numerous wholesome qualities reach fulfillment by development.
(3) “For one of right speech, wrong speech is worn away, and the numerous bad unwholesome qualities that originate with wrong speech as condition are also worn away, and with right speech as condition, numerous wholesome qualities reach fulfillment by development.
(4) “For one of right action, wrong action is worn away, and the numerous bad unwholesome qualities that originate with wrong action as condition are also worn away, and with right action as condition, numerous wholesome qualities reach fulfillment by development.
(5) “For one of right livelihood, wrong livelihood is worn away, and the numerous bad unwholesome qualities that originate with wrong livelihood as condition are also worn away, and with right livelihood as condition, numerous wholesome qualities reach fulfillment by development.
(6) “For one of right effort, wrong effort is worn away, and the numerous bad unwholesome qualities that originate with wrong effort as condition are also worn away, and with right effort as condition, numerous wholesome qualities reach fulfillment by development.
(7) “For one of right mindfulness, wrong mindfulness is worn away, and the numerous bad unwholesome qualities that originate with wrong mindfulness as condition are also worn away, and with right mindfulness as condition, numerous wholesome qualities reach fulfillment by development.
(8) “For one of right concentration, wrong concentration is worn away, and the numerous bad unwholesome qualities that originate with wrong concentration as condition are also worn away, and with right concentration as condition, numerous wholesome qualities reach fulfillment by development.
(9) “For one of right knowledge, wrong knowledge is worn away, and the numerous bad unwholesome qualities that originate with wrong knowledge as condition are also worn away, and with right knowledge as condition, numerous wholesome qualities reach fulfillment by development.
(10) “For one of right liberation, wrong liberation is worn away, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also worn away, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.
“These are the ten cases of wearing away.”
“Bhikkhus, there is a country in the south named Dhovana [‘Washing’], where there is food, drink, victuals, comestibles, refreshments, tonics, dancing, singing, and music. There is this ‘Washing,’ bhikkhus; that I do not deny. Yet this ‘Washing’ is low, common, for worldlings, ignoble, unbeneficial; it does not lead to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna.
“But I will teach, bhikkhus, a noble washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna. In dependence on this washing, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, is that noble washing?
(1) “For one of right view, wrong view is washed away, and the numerous bad unwholesome qualities that originate with wrong view as condition are also washed away, and with right view as condition, numerous wholesome qualities reach fulfillment by development.
(2)–(9) “For one of right intention, wrong intention is washed away ... For one of right speech, wrong speech is washed away ... For one of right action, wrong action is washed away ... For one of right livelihood, wrong livelihood is washed away ... For one of right effort, wrong effort is washed away ... For one of right mindfulness, wrong mindfulness is washed away ... For one of right concentration, wrong concentration is washed away ... For one of right knowledge, wrong knowledge is washed away ...
(10) “For one of right liberation, wrong liberation is washed away, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also washed away, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.
“This, bhikkhus, is that noble washing that leads exclusively to disenchantment, to dispassion, to cessation, to peace, to direct knowledge, to enlightenment, to nibbāna. In dependence on this washing, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish.”
“Bhikkhus, physicians prescribe a purgative for eliminating ailments originating from bile, phlegm, and wind. There is this purgative, bhikkhus; that I do not deny. Yet this purgative sometimes succeeds and sometimes fails.
“But I will teach, bhikkhus, a noble purgative that always succeeds and never fails. In dependence on this purgative, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, is that noble purgative that always succeeds and never fails?
(1) “For one of right view, wrong view is purged, and the numerous bad unwholesome qualities that originate with wrong view as condition are also purged, and with right view as condition, numerous wholesome qualities reach fulfillment by development.
(2)–(9) “For one of right intention, wrong intention is purged ... For one of right speech, wrong speech is purged ... For one of right action, wrong action is purged ... For one of right livelihood, wrong livelihood is purged ... For one of right effort, wrong effort is purged ... For one of right mindfulness, wrong mindfulness is purged ... For one of right concentration, wrong concentration is purged ... For one of right knowledge, wrong knowledge is purged ...
(10) “For one of right liberation, wrong liberation is purged, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also purged, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.
“This, bhikkhus, is that noble purgative that always succeeds and never fails, and in dependence on which beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish.”
“Bhikkhus, physicians prescribe an emetic for eliminating ailments originating from bile, phlegm, and wind. There is this emetic, bhikkhus; that I do not deny. Yet this emetic sometimes succeeds and sometimes fails.
“But I will teach, bhikkhus, a noble emetic that always succeeds and never fails. In dependence on this emetic, beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish. Listen and attend closely. I will speak.”
“Yes, Bhante,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, is that noble emetic that always succeeds and never fails?
(1) “For one of right view, wrong view is vomited up, and the numerous bad unwholesome qualities that originate with wrong view as condition are also vomited up, and with right view as condition, numerous wholesome qualities reach fulfillment by development.
(2)–(9) “For one of right intention, wrong intention is vomited up ... For one of right speech, wrong speech is vomited up ... For one of right action, wrong action is vomited up ... For one of right livelihood, wrong livelihood is vomited up ... For one of right effort, wrong effort is vomited up ... For one of right mindfulness, wrong mindfulness is vomited up ... For one of right concentration, wrong concentration is vomited up ... For one of right knowledge, wrong knowledge is vomited up ...
(10) “For one of right liberation, wrong liberation is vomited up, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also vomited up, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.
“This, bhikkhus, is that noble emetic that always succeeds and never fails, and in dependence on which beings subject to birth are freed from birth; beings subject to old age are freed from old age; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, dejection, and anguish are freed from sorrow, lamentation, pain, dejection, and anguish.”
“Bhikkhus, there are these ten things to be ejected. What ten?
(1) “For one of right view, wrong view is ejected, and the numerous bad unwholesome qualities that originate with wrong view as condition are also ejected, and with right view as condition, numerous wholesome qualities reach fulfillment by development.
(2)–(9) “For one of right intention, wrong intention is ejected ... For one of right speech, wrong speech is ejected ... For one of right action, wrong action is ejected ... For one of right livelihood, wrong livelihood is ejected ... For one of right effort, wrong effort is ejected ... For one of right mindfulness, wrong mindfulness is ejected ... For one of right concentration, wrong concentration is ejected ... For one of right knowledge, wrong knowledge is ejected ...
(10) “For one of right liberation, wrong liberation is ejected, and the numerous bad unwholesome qualities that originate with wrong liberation as condition are also ejected, and with right liberation as condition, numerous wholesome qualities reach fulfillment by development.
“These are the ten things to be ejected.”
111 (11) One Beyond Training (1)
Then a certain bhikkhu approached the Blessed One, paid homage to him, sat down to one side, and said:
“It is said, Bhante, ‘one beyond training, one beyond training.’
In what way, Bhante, is a bhikkhu one beyond training?” “Here, bhikkhu, a bhikkhu possesses (1) the right view of one beyond training. He possesses (2) the right intention ... (3) the right speech ... (4) the right action ... (5) the right livelihood ... (6) the right effort ... (7) the right mindfulness ... (8) the right concentration ... (9) the right knowledge ... (10) the right liberation of one beyond training. It in this way that a bhikkhu is one beyond training.”
112 (12) One Beyond Training (2)
“Bhikkhus, there are these ten qualities of one beyond training. What ten? The right view of one beyond training; the right intention ... the right speech ... the right action ... the right livelihood ... the right effort ... the right mindfulness ... the right concentration ... the right knowledge ... the right liberation of one beyond training. These are the ten qualities of one beyond training.”