English
(11) 1. The Chapter on Perceptions of a Recluse 1. The Sutta on Perceptions of a Recluse 101. “These three, monks, perceptions of a recluse, developed and frequently practiced, fulfill seven qualities. Which three? ‘I have entered into a different appearance, my livelihood is dependent on others, a different conduct is to be done by me’ – These, monks, three perceptions of a recluse, developed and frequently practiced, fulfill seven qualities. “Which seven? He is constantly active, constantly behaving in virtues, he is not covetous, he is not malevolent, he is not conceited, he is desirous of training, he has this purpose regarding the requisites of life, and he dwells with aroused energy. These, monks, three perceptions of a recluse, developed and frequently practiced, fulfill these seven qualities.” The First. 2. The Sutta on Factors of Awakening 102. “These seven, monks, factors of awakening, developed and frequently practiced, fulfill the three knowledges. Which seven? The factor of awakening that is mindfulness, the factor of awakening that is investigation of states, the factor of awakening that is energy, the factor of awakening that is rapture, the factor of awakening that is tranquility, the factor of awakening that is concentration, the factor of awakening that is equanimity – These, monks, seven factors of awakening, developed and frequently practiced, fulfill the three knowledges. Which three? Here, monks, a monk recollects his manifold past lives, that is to say, one birth, two births, three births… …thus he recollects his manifold past lives with their aspects and details. With the divine eye, purified and surpassing that of humans… …he understands beings as they pass away and reappear according to their kamma. Through the destruction of the taints… …having realized it for himself, he enters and dwells in it. These, monks, seven factors of awakening, developed and frequently practiced, fulfill these three knowledges.” The Second. 3. The Sutta on Wrongness 103. “Based on wrongness, monks, there is failure, not success. And how, monks, is wrongness Based on wrongness, there is failure, not success. How, monks, based on wrongness, is there failure, not success? For one with wrong view, monks, wrong intention arises. From wrong intention, wrong speech arises. From wrong speech, wrong action arises. From wrong action, wrong livelihood arises. From wrong livelihood, wrong effort arises. From wrong effort, wrong mindfulness arises. From wrong mindfulness, wrong concentration arises. From wrong concentration, wrong knowledge arises. From wrong knowledge, wrong liberation arises. Thus, indeed, monks, based on wrongness, there is failure, not success. Based on rightness, monks, there is success, not failure. And how, monks, based on rightness, is there success, not failure? For one with right view, monks, right intention arises. From right intention, right speech arises. From right speech, right action arises. From right action, right livelihood arises. From right livelihood, right effort arises. From right effort, right mindfulness arises. From right mindfulness, right concentration arises. From right concentration, right knowledge arises. From right knowledge, right liberation arises. Thus, indeed, monks, based on rightness, there is success, not failure. The Third. 4. The Discourse on Seeds For a person, monks, with wrong view, whose wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong liberation, and whatever bodily action taken up and completed according to that view, and whatever verbal action... and whatever mental action taken up and completed according to that view, and whatever volition, whatever aspiration, whatever resolve, whatever formations, all those phenomena lead to what is undesirable, unlovely, disagreeable, harmful, and suffering. For what reason is that? Because his view... is evil, monks. Just as, monks, a neem seed, or a bitter gourd seed, or a bitter calabash seed, placed in moist earth, whatever earth-sap it takes up, whatever water-sap it takes up, all that turns out to be bitter, to be pungent, to be disagreeable. Why is that? Because the seed, monks, is evil. In the same way, monks, for a person with wrong view, with wrong intention, with wrong speech, with wrong action, with wrong livelihood, with wrong effort, with wrong mindfulness, with wrong concentration, with wrong knowledge, with wrong liberation, whatever bodily action is fully undertaken according to that view, whatever verbal action... whatever mental action is fully undertaken according to that view, whatever volition, whatever aspiration, whatever resolve, whatever formations, all those things turn out to be undesirable, to be unpleasant, to be disagreeable, to be harmful, to be suffering. Why is that? Because his view, monks, is evil. For a person with right view, monks, with right intention, with right speech, with right action, with right livelihood, with right effort, with right mindfulness, with right concentration, with right knowledge, with right liberation, whatever bodily action is fully undertaken according to that view, whatever verbal action is fully undertaken according to that view, whatever mental action is fully undertaken according to that view, whatever volition, whatever aspiration, whatever resolve, whatever formations, all those things turn out to be desirable, to be pleasant, to be agreeable, to be beneficial, to be happiness. Why is that? Because his view, monks, is good. Just as, monks, a sugarcane seed, or a rice seed, or a grape seed, placed in moist earth, whatever earth-sap it takes up, whatever water-sap it takes up, all that turns out to be agreeable, to be sweet, to be delicious. Why is that? Because the seed, monks, is good. In the same way, monks, for one with right view For the rightly liberated one: whatever bodily action, in accordance with his view, is complete, is undertaken; and whatever verbal action… and whatever mental action, in accordance with his view, is complete, is undertaken; and whatever intention, whatever aspiration, whatever resolve, whatever volitional formations— all those things lead to what is wished for, desired, agreeable, beneficial, and pleasant. For what reason? Because, monks, his view is excellent. The Fourth. 5. The Discourse on Knowledge Ignorance, monks, is the forerunner for the arising of unwholesome states, followed by shamelessness and fearlessness of wrongdoing. For one immersed in ignorance, monks, one who does not see, wrong view arises. For one with wrong view, wrong intention arises. For one with wrong intention, wrong speech arises. For one with wrong speech, wrong action arises. For one with wrong action, wrong livelihood arises. For one with wrong livelihood, wrong effort arises. For one with wrong effort, wrong mindfulness arises. For one with wrong mindfulness, wrong concentration arises. For one with wrong concentration, wrong knowledge arises. For one with wrong knowledge, wrong liberation arises. Knowledge, monks, is the forerunner for the arising of wholesome states, followed by conscientiousness and fear of wrongdoing. For one immersed in knowledge, monks, one who sees, right view arises. For one with right view, right intention arises. For one with right intention, right speech arises. For one with right speech, right action arises. For one with right action, right livelihood arises. For one with right livelihood, right effort arises. For one with right effort, right mindfulness arises. For one with right mindfulness, right concentration arises. For one with right concentration, right knowledge arises. For one with right knowledge, right liberation arises. The Fifth. 6. The Discourse on Wearing Away These ten things, monks, are for wearing away. Which ten? For one with right view, monks, wrong view is worn away; and whatever numerous evil unwholesome states arise dependent on wrong view, those too are worn away for him; and dependent on right view, numerous wholesome states... Qualities reach the fulfillment of development. Monks, for one with Right Intention, wrong intention is worn away; and whatever many evil unwholesome qualities arise due to wrong intention, those too are worn away for him; and due to Right Intention, many wholesome qualities reach the fulfillment of development. Monks, for one with Right Speech, wrong speech is worn away; and whatever many evil unwholesome qualities arise due to wrong speech, those too are worn away for him; and due to Right Speech, many wholesome qualities reach the fulfillment of development. Monks, for one with Right Action, wrong action is worn away; and whatever many evil unwholesome qualities arise due to wrong action, those too are worn away for him; and due to Right Action, many wholesome qualities reach the fulfillment of development. Monks, for one with Right Livelihood, wrong livelihood is worn away; and whatever many evil unwholesome qualities arise due to wrong livelihood, those too are worn away for him; and due to Right Livelihood, many wholesome qualities reach the fulfillment of development. Monks, for one with Right Effort, wrong effort is worn away; and whatever many evil unwholesome qualities arise due to wrong effort, those too are worn away for him; and due to Right Effort, many wholesome qualities reach the fulfillment of development. Monks, for one with Right Mindfulness, wrong mindfulness is worn away; and whatever many evil unwholesome qualities arise due to wrong mindfulness, those too are worn away for him; and due to Right Mindfulness, many wholesome qualities reach the fulfillment of development. Monks, for one with Right Concentration, wrong concentration is worn away; and whatever many evil unwholesome qualities arise due to wrong concentration, those too are worn away for him; and due to Right Concentration, many wholesome qualities