Mahācattārīsaka suttaṃ
Evaṃ me sutaṃ: ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi bhikkhavoti. Bhadanteti te bhikkhu bhagavato paccassosuṃ, bhagavā etadavoca:Ariyaṃ vo bhikkhave, sammāsamādhiṃ desissāmi saupanisaṃ saparikkhāraṃ. Taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmīti.
Evaṃ bhanteti kho te bhikkhū bhagavato paccassosuṃ. Bhagavā etadavoca:
Katamo ca bhikkhave, ariyo sammāsamādhi saupaniso saparikkhāro, seyyathīdaṃ: sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati. Yā kho bhikkhave, imehi sattaha'ṅgehi1 cittassa ekaggatā parikkhatā ayaṃ vuccati bhikkhave, ariyo sammāsamādhi saupaniso itipi, saparikkhāro itipi.
Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchādiṭṭhiṃ micchādiṭṭhīti pajānāti. Sammādiṭṭhiṃ sammādiṭṭhīti pajānāti. Sāssa hoti sammādiṭṭhi.
Katamā ca bhikkhave, micchādiṭṭhi: natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, [PTS Page 072] [\q 72/] natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imaṃ ca lokaṃ paraṃ ca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ bhikkhave, micchādiṭṭhi.
Katamā ca bhikkhave, sammādiṭṭhi: sammādiṭṭhimpahaṃ2 bhikkhave, dvayaṃ3 vadāmi: atthi bhikkhave, sammādiṭṭhi sāsavā puññābhāgiyā upadhivepakkā atthi bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā.
Katamā ca bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā: atthi dinnaṃ, atthi yiṭṭhaṃ, atthi hutaṃ, atthi sukaṭadukkaṭānaṃ kammānaṃ phalaṃ vipāko, atthi ayaṃ loko, atthi paro loko, atthi mātā, atthi pitā, atthi sattā opapātikā, atthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imaṃ ca lokaṃ paraṃ ca lokaṃ sayaṃ abhiññā sacchikatvā pavedentīti. Ayaṃ bhikkhave, sammādiṭṭhi sāsavā puññabhāgiyā upadhivepakkā.
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1.Sattaṅgehi-[PTS.]
2.Sammādiṭṭhimpāhaṃ-sīmu.
3.Dvāyaṃ-majasaṃ.
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Katamā ca bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā: yā kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato paññā paññindriyaṃ paññābalaṃ dhammavicayasambojjhaṅgo sammādiṭṭhi maggaṅgaṃ1 ayaṃ vuccati bhikkhave, sammādiṭṭhi ariyā anāsavā lokuttarā maggaṅgā. So2 micchādiṭṭhiyā pahānāya vāyamati sammādiṭṭhiyā upasampadāya. Svāssa3 hoti sammāvāyāmo. So sato micchādiṭṭhiṃ pajahati. Sato sammādiṭṭhiṃ upasampajja viharati. Sāssa hoti sammāsati. Itissime4 tayo dhammā sammādiṭṭhiṃ anuparidhāvanti anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi sammāvāyāmo sammāsati.
Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave sammādiṭṭhi pubbaṅgamā hoti: micchāsaṅkappaṃ micchāsaṅkappoti pajānāti sammāsaṅkappaṃ sammāsaṅkappoti pajānāti. Sāssa [PTS Page 073] [\q 73/] hoti sammādiṭṭhi.
Katamo ca bhikkhave, micchāsaṅkappo, vyāpādasaṅkappo, vihiṃsāsaṅkappo. Ayaṃ bhikkhave, micchāsaṅkappo.
Katamo ca bhikkhave, sammāsaṅkappo: sammāsaṅkappampa'haṃ5 bhikkhave, dvayaṃ6 vadāmi. Atthi bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko, atthi bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo.
Katamo ca bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko: nekkhammasaṅkappo avyāpādasaṅkappo avihiṃsā saṅkappo ayaṃ bhikkhave, sammāsaṅkappo sāsavo puññabhāgiyo upadhivepakko.
Katamo ca bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo: yo kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato takko vitakko saṅkappo appaṇā vyappaṇā cetaso abhiniropanā vacīsaṅkhāro. Ayaṃ bhikkhave, sammāsaṅkappo ariyo anāsavo lokuttaro maggaṅgo. So micchāsaṅkappassa pahānāya vāyamati sammāsaṅkappassa upasampadāya. Svāssa3 hoti sammāvāyāmo. So sato micchāsaṅkappaṃ pajahati. Sato sammāsaṅkappaṃ upasampajja viharati. Sā'ssa hoti sammāsati. Itissi'me4 tayo dhammā sammāsaṅkappaṃ anuparidhāvanti. Anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi sammāvāyāmo sammāsati.
Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchāvācaṃ micchāvācāti pajānāti. Sammāvācaṃ sammāvācāti pajānāti. Sā'ssa hoti sammādiṭṭhi.
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1.Maggaṅgā-sīmu,[PTS. 5.]Sammāsaṅkappampāhaṃ-sīmu.
2.Yo-[PTS. 6.]Dvāyaṃ-majasaṃ
3.Sāssa-sīmu. 7.Sāssa-sīmu,[PTS.]
4.Itiyime-majasaṃ.
Itime-sīmu.
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Katamā ca bhikkhave, micchāvācā: musāvādo pisunāvācā pharusāvācā samphappalāpo. Ayaṃ bhikkhave micchāvācā.
Katamā ca bhikkhave sammāvācā: sammāvācampa'haṃ bhikkhave, dvayaṃ vadāmi. Atthi bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā, atthi [PTS Page 074] [\q 74/] bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā.
Katamā ca bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā: musāvādā veramaṇī, pisunāya vācāya veramaṇī. Pharusāya vācāya veramaṇī, samphappalāpā veramaṇī. Ayaṃ bhikkhave, sammāvācā sāsavā puññabhāgiyā upadhivepakkā.
Katamā ca bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā: yā kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgīno ariyamaggaṃ bhāvayato catuhipi vacīduccaritehi ārati virati paṭivirati veramaṇī. Ayaṃ bhikkhave, sammāvācā ariyā anāsavā lokuttarā maggaṅgā. So micchāvācāya pahānāya vāyamatī, sammā vācāya upasampadāya. Svāssa1 hoti sammāvāyāmo. So sato micchāvācaṃ pajahati. Sato sammāvācaṃ upasammajja viharati. Sāssa hoti sammāsati. Itissime2 tayo dhammā sammāvācaṃ anuparidhāvanti anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi, sammāvāyāmo, sammāsati.
Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchākammantaṃ micchākammantoti pajānāti sammākammantaṃ sammākammantoti pajānāti. Sāssa hoti sammādiṭṭhi.
Katamo ca bhikkhave, micchākammanto: pāṇātipāto, adinnādānaṃ, kāmesu micchācāro. Ayaṃ bhikkhave, micchākammanto.
Katamo ca bhikkhave, sammākammanto: sammākammantampahaṃ bhikkhave, dvayaṃ vadāmi. Atthi bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko. Atthi bhikkhave sammākammanto ariyo anāsavo lokuttaro maggaṅgo.
Katamo ca bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko: pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesu micchācārā veramaṇī. Ayaṃ bhikkhave, sammākammanto sāsavo puññabhāgiyo upadhivepakko.
Katamo ca bhikkhave, sammākammanto ariyo anāsavo lokuttaro maggaṅgo: yā kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgīno ariyamaggaṃ bhāvayato tīhipi kāyaduccaritehi ārati virati paṭivirati veramaṇī. Ayaṃ bhikkhave, sammākammanto [PTS Page 075] [\q 75/] ariyo anāsavo lokuttaro maggaṅgo. So micchākammantassa pahānāya vāyamati, sammākammantassa upasampadāya. Svā'ssa hoti sammāvāyāmo. So sato micchākammantaṃ pajahati. Sato sammākammantaṃ upasampajja viharati. Sā'ssa hoti sammāsati. Iti'ssi me1 tayo dhammā sammākammantaṃ anuparidhāvanti anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi, sammāvāyāmo sammāsati.
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1.Sāssa-sīmu.
2.Itiyime-majasaṃ.
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Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: micchāājīvaṃ micchāājīvoti pajānāti. Sammāājīvaṃ sammāājīvoti pajānāti. Sāssa hoti sammādiṭṭhi.
Katamo ca bhikkhave, micchāājīvo: kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigiṃsanātā1 ayaṃ bhikkhave, micchāājīvo.
Katamo ca bhikkhave, sammāājīvo: sammāājīvampahaṃ bhikkhave, dvayaṃ vadāmi. Atthi bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko, atthi bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo.
Katamo ca bhikkhave, sammāājīvo sāsavo puññabhāgiyo upadhivepakko: idha bhikkhave, ariyasāvako micchāājīvaṃ pahāya sammā ājīvena jīvakaṃ kappeti. Ayaṃ bhikkhave, sammā ājīvo sāsavo puññabhāgiyo upadhivepakko.
Katamo ca bhikkhave, sammā ājīvo ariyo anāsavo lokuttaro maggaṅgo: yā kho bhikkhave, ariyacittassa anāsavacittassa ariyamaggasamaṅgino ariyamaggaṃ bhāvayato micchāājīvā ārati virati paṭivirati veramaṇī. Ayaṃ bhikkhave, sammāājīvo ariyo anāsavo lokuttaro maggaṅgo. So micchāajīvassa pahānāya vāyamati. Sammā ājīvassa upasampadāya. Svāssa2 hoti sammāvāyāmo. So sato micchāājīvaṃ pajahati. Sato sammāājīvaṃ upasampajja viharati . Sā'ssa hoti sammāsati. Tassime tayo dhammā sammāājīvaṃ anuparidhāvanti anuparivattanti. Seyyathīdaṃ: sammādiṭṭhi, sammāvāyāmo, sammāsati.
Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti: [PTS Page 076] [\q 76/] sammādiṭṭhissa bhikkhave, sammāsaṅkappo pahoti sammāsaṅkappassa sammāvācā pahoti. Sammāvācassa sammākammanto pahoti. Sammākammantassa sammāājīvo pahoti. Sammāājīvassa sammāvāyāmo pahoti. Sammāvāyamassa sammāsati pahoti. Sammāsatissa sammāsamādhi pahoti. Sammāsamādhissa sammāñāṇaṃ pahoti. Sammāñāṇassa sammāvimutti pahoti. Iti kho bhikkhave, aṭṭhaṅgasamannāgato sekho3 dasaṅgasamannāgato arahā hoti.
Tatra bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Kathañca bhikkhave, sammādiṭṭhi pubbaṅgamā hoti. Sammādiṭṭhissa bhikkhave,micchādiṭṭhi nijjiṇṇā hoti. Ye ca micchādiṭṭhipaccayā aneka pāpakā akusalā dhammā sambhavanti. Te cassa nijjiṇṇā honti. Sammādiṭṭhipaccayā ca aneke kusalā dhammā bhāvanā pārīpūriṃ gacchanti.
Sammāsaṅkappassa bhikkhave, micchāsaṅkappo nijjiṇṇo hoti, ye ca micchāsaṅkappapaccayā aneke pāpakā akusalā dhammā sambhavanti. Te cassa nijjiṇṇā honti. Sammāsaṅkappapaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
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1.Nijigisanatā-majasaṃ. 2.Sossa-sīmu,[PTS.]
3.Sekkho-majasaṃ.
Sekho paṭipado-[PTS.]
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Sammāvācassa bhikkhave, micchāvācā nijjiṇṇā hoti. Ye ca micchāvācāpaccayā aneke [PTS Page 077] [\q 77/] pāpakā akusalā dhammā sambhavanti te cassa nijjiṇṇā honti. Sammāvācāpaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Sammākammantassa bhikkhave, micchākammanto nijjiṇṇo hoti. Ye ca micchākammantapaccayā aneke pāpakā akusalā dhammā sambhavanti. Te cassa nijjiṇṇā honti. Sammākammantapaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Sammāājīvassa bhikkhave, micchāājīvo nijjiṇṇo hoti. Ye ca micchāājīvapaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Sammāājīvapaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Sammāvāyāmassa bhikkhave, micchāvāyāmo nijjiṇṇo hoti. Ye ca micchāvāyāmapaccayā aneke pāpakā akusalā dhammā sambhavanti. Te cassa nijjiṇṇā honti. Sammāvāyāmapaccayā ca aneke kusalā dhammā bhāvanā pārīpūriṃ gacchanti.
Sammāsatissa bhikkhave, micchāsati nijjiṇṇā hoti. Ye ca micchāsatipaccayā aneke pāpakā akusalā dhammā sambhavanti; te cassa nijjiṇṇā honti. Sammāsatipaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Sammāsamādhissa bhikkhave, micchāsamādhi nijjiṇṇo hoti. Ye ca micchāsamādhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. Sammāsamādhipaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Sammāñāṇassa bhikkhave, micchāñāṇaṃ nijjiṇṇaṃ hoti. Ye ca micchāñāṇapaccayā aneke pāpakā akusalā dhammā samabhavanti te cassa nijjiṇṇā honti. Sammāñāṇapaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Sammāvimuttassa bhikkhave, micchāvimutti nijjiṇṇā hoti. Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti. Te cassa nijjiṇṇā honti. Sammāvimuttipaccayā ca aneke kusalā dhammā bhāvanā pāripūriṃ gacchanti.
Iti kho bhikkhave, vīsati kusalapakkhā vīsati akusalapakkhā, mahācattārisako dhammapariyāyo pavattito appativattiyo samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasminti.
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Yo hi koci bhikkhave, samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti. Samamādiṭṭhiṃ ce bhavaṃ garahati. Ye ca micchādiṭṭhi samaṇabrāhmaṇā, te bhoto pujjā. Te bhoto pāsaṃsā. Sammāsaṅkappaṃ ce bhavaṃ [PTS Page 078] [\q 78/] garahati. Ye ca micchāsaṅkappā samaṇabrāhmaṇā, te bhoto pujjā, te bhoto pāsaṃsā. Sammāvācaṃ ce bhavaṃ garahati, ye ca micchāvācā samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā. Sammākammantaṃ ce bhavaṃ garahati. Ye ca micchākammantā samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā. Sammāajīvaṃ ce bhavaṃ garahati. Ye ca micchāājīvā samaṇabrāhmaṇā. Te bhoto pujjā te bhoto pāsaṃsā. Sammāvāyāmaṃ ce bhavaṃ garahati. Ye ca micchāvāyāmā samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā. Sammāsatiṃ ce bhavaṃ garahati. Ye ca micchāsatī samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā. Sammāsamādhiñce bhavaṃ garahati. Ye ca micchāsamādhī samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā. Sammāñāṇaṃ ce bhavaṃ garahati. Ye ca micchāñāṇī samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā. Sammāvimuttiṃ ce bhavaṃ garahati. Ye ca micchāvimuttī samaṇabrāhmaṇā, te bhoto pujjā te bhoto pāsaṃsā.
Yo hi koci bhikkhave samaṇo vā brāhmaṇo vā imaṃ mahācattārīsakaṃ dhammapariyāyaṃ garahitabbaṃ paṭikkositabbaṃ maññeyya. Tassa diṭṭheva dhamme ime dasa sahadhammikā vādānuvādā gārayhaṃ ṭhānaṃ āgacchanti.
Yepi te bhikkhave, ahesuṃ ukkalā vassabhaññā1 ahetuvādā akiriyavādā natthivādā, tepi mahācattārīsakaṃ dhammapariyāyaṃ na garahitabbaṃ, na paṭikkositabbaṃ2 maññiṃsu.3 Taṃ kissa hetu: nindābyārosaupārambhabhayāti.
Idamoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti.
Mahācattārīsaka suttaṃ sattamaṃ.
English:
I have heard that on one occasion the Blessed One was staying at Savatthi, in Jeta's Grove,Anathapindika's monastery. There he addressed the monks: "Monks!"
"Yes, lord," the monks replied.
The Blessed One said, "Monks, I will teach you noble right concentration with its supports and requisite conditions. Listen, and pay close attention. I will speak."
"Yes, lord," the monks replied.
The Blessed One said: "Now what, monks, is noble right concentration with its supports & requisite conditions? Any singleness of mind equipped with these seven factors — right view, right resolve, right speech, right action, right livelihood, right effort, & right mindfulness — is called noble right concentration with its supports & requisite conditions.
[1] "Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong view as wrong view, and right view as right view. This is one's right view. And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view.
"And what is right view? Right view, I tell you, is of two sorts: There is right view with effluents [asava], siding with merit, resulting in the acquisitions [of becoming]; and there is noble right view, without effluents, transcendent, a factor of the path.
"And what is the right view that has effluents, sides with merit, & results in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are brahmans & contemplatives who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is the right view that has effluents, sides with merit, & results in acquisitions.
"And what is the right view that is without effluents, transcendent, a factor of the path? The discernment, the faculty of discernment, the strength of discernment, analysis of qualities as a factor for Awakening, the path factor of right view of one developing the noble path whose mind is noble, whose mind is free from effluents, who is fully possessed of the noble path. This is the right view that is without effluents, transcendent, a factor of the path.
"One tries to abandon wrong view & to enter into right view: This is one's right effort. One is mindful to abandon wrong view & to enter & remain in right view: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right view.
[2] "Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong resolve as wrong resolve, and right resolve as right resolve. This is one's right view. And what is wrong resolve? Being resolved on sensuality, on ill will, on harmfulness. This is wrong resolve.
"And what is right resolve? Right resolve, I tell you, is of two sorts: There is right resolve with effluents, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right resolve, without effluents, transcendent, a factor of the path.
"And what is the right resolve that has effluents, sides with merit, & results in acquisitions? Being resolved on renunciation, on freedom from ill will, on harmlessness. This is the right resolve that has effluents, sides with merit, & results in acquisitions.
And what is the right resolve that is without effluents, transcendent, a factor of the path? The thinking, directed thinking, resolve, (mental) fixity, transfixion, focused awareness, & verbal fabrications of one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right resolve that is without effluents, transcendent, a factor of the path.
"One tries to abandon wrong resolve & to enter into right resolve: This is one's right effort. One is mindful to abandon wrong resolve & to enter & remain in right resolve: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right resolve.
[3] "Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong speech as wrong speech, and right speech as right speech. This is one's right view. And what is wrong speech? Lying, divisive tale-bearing, abusive speech, & idle chatter. This is wrong speech.
"And what is right speech? Right speech, I tell you, is of two sorts: There is right speech with effluents, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right speech, without effluents, transcendent, a factor of the path.
"And what is the right speech that has effluents, sides with merit, & results in acquisitions? Abstaining from lying, from divisive tale-bearing, from abusive speech, & from idle chatter. This is the right speech that has effluents, sides with merit, & results in acquisitions.
"And what is the right speech that is without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the four forms of verbal misconduct of one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right speech that is without effluents, transcendent, a factor of the path.
"One tries to abandon wrong speech & to enter into right speech: This is one's right effort. One is mindful to abandon wrong speech & to enter & remain in right speech: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right speech.
[4] "Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong action as wrong action, and right action as right action. This is one's right view. And what is wrong action? Killing, taking what is not given, illicit sex. This is wrong action.
"And what is right action? Right action, I tell you, is of two sorts: There is right action with effluents, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right action, without effluents, transcendent, a factor of the path.
"And what is the right action that has effluents, sides with merit, & results in acquisitions? Abstaining from killing, from taking what is not given, & from illicit sex. This is the right action that has effluents, sides with merit, & results in acquisitions.
"And what is the right action that is without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the three forms of bodily misconduct of one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right action that is without effluents, transcendent, a factor of the path.
"One tries to abandon wrong action & to enter into right action: This is one's right effort. One is mindful to abandon wrong action & to enter & remain in right action: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right action.
[5] "Of those, right view is the forerunner. And how is right view the forerunner? One discerns wrong livelihood as wrong livelihood, and right livelihood as right livelihood. This is one's right view. And what is wrong livelihood? Scheming, persuading, hinting, belittling, & pursuing gain with gain. This is wrong livelihood.
"And what is right livelihood? Right livelihood, I tell you, is of two sorts: There is right livelihood with effluents, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right livelihood, without effluents, transcendent, a factor of the path.
"And what is the right livelihood that has effluents, sides with merit, & results in acquisitions? There is the case where a disciple of the noble ones abandons wrong livelihood and maintains his life with right livelihood. This is the right livelihood that has effluents, sides with merit, & results in acquisitions.
"And what is the right livelihood that is without effluents, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood of one developing the noble path whose mind is noble, whose mind is without effluents, who is fully possessed of the noble path. This is the right livelihood that is without effluents, transcendent, a factor of the path.
"One tries to abandon wrong livelihood & to enter into right livelihood: This is one's right effort. One is mindful to abandon wrong livelihood & to enter & remain in right livelihood: This is one's right mindfulness. Thus these three qualities — right view, right effort, & right mindfulness — run & circle around right livelihood.
"Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, right resolve comes into being. In one of right resolve, right speech comes into being. In one of right speech, right action... In one of right action, right livelihood... In one of right livelihood, right effort... In one of right effort, right mindfulness... In one of right mindfulness, right concentration... In one of right concentration, right knowledge... In one of right knowledge, right release comes into being. Thus the learner is endowed with eight factors, and the arahant with ten.
"Of those, right view is the forerunner. And how is right view the forerunner? In one of right view, wrong view is abolished. The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. In one of right resolve, wrong resolve is abolished... In one of right speech, wrong speech is abolished... In one of right action, wrong action is abolished... In one of right livelihood, wrong livelihood is abolished... In one of right effort, wrong effort is abolished... In one of right mindfulness, wrong mindfulness is abolished... In one of right concentration, wrong concentration is abolished... In one of right knowledge, wrong knowledge is abolished... In one of right release, wrong release is abolished. The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development.
"Thus, monks, there are twenty factors siding with skillfulness, and twenty with unskillfulness.
"This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or brahman or deva or Mara and Brahma or anyone at all in the world.
"If any brahman or contemplative might think that this Great Forty Dhamma discourse should be censured & rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here & now. If he censures right view, then he would honor any brahmans and contemplatives who are of wrong view; he would praise them. If he censures right resolve... right speech... right action... right livelihood... right effort... right mindfulness... right concentration... right knowledge... If he censures right release, then he would honor any brahmans and contemplatives who are of wrong release; he would praise them. If any brahman or contemplative might think that this Great Forty Dhamma discourse should be censured & rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here & now.
"Even Vassa & Bhañña — those teachers from Okkala who were proponents of no-causality, no-action, & no-existence — would not think that this Dhamma discourse on the Great Forty should be censured & rejected. Why is that? For fear of criticism, opposition, & reproach."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.
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