English
comprehension by purification is Right Livelihood, comprehension by exertion is Right Effort, comprehension by establishment is Right Mindfulness, comprehension by non-distraction... Realization is right concentration; Realization of presence is the enlightenment factor of mindfulness, Realization of investigation is the enlightenment factor of investigation of phenomena, Realization of exertion is the enlightenment factor of energy, Realization of pervasion is the enlightenment factor of rapture, Realization of calming is the enlightenment factor of tranquility, Realization of non-distraction is the enlightenment factor of concentration, Realization of contemplation is the enlightenment factor of equanimity; Realization of unshakeability in faithlessness is the power of faith, Realization of unshakeability in laziness is the power of energy, Realization of unshakeability in heedlessness is the power of mindfulness, Realization of unshakeability in restlessness is the power of concentration, Realization of unshakeability in ignorance is the power of wisdom; Realization of conviction is the faculty of faith, Realization of exertion is the faculty of energy, Realization of presence is the faculty of mindfulness, Realization of non-distraction is the faculty of concentration, Realization of vision is the faculty of wisdom. Realization of faculties is in the sense of mastery, Realization of powers is in the sense of unshakeability, Realization of enlightenment factors is in the sense of deliverance, Realization of the path is in the sense of cause, Realization of foundations of mindfulness is in the sense of establishment, Realization of right exertions is in the sense of striving, Realization of bases of psychic power is in the sense of accomplishment, Realization of truths is in the sense of reality, Realization of tranquility is in the sense of non-distraction, Realization of insight is in the sense of observation, Realization of tranquility and insight is in the sense of single essence, Realization of being yoked together is in the sense of non-separation, Realization of purity of moral conduct is in the sense of restraint, Realization of purity is in the sense of non-distraction, Realization of purity of view is in the sense of vision, Realization of liberation is in the sense of being freed, Realization of true knowledge is in the sense of penetration, Realization of release is in the sense of relinquishment, Realization of the knowledge of destruction is in the sense of eradication. Realization is will in the sense of root, Realization is attention in the sense of arising, Realization is contact in the sense of conjunction, Realization is feeling in the sense of converging, Realization is concentration in the sense of foremost, Realization is mindfulness in the sense of mastery, Realization is wisdom in the sense of supreme, Realization is liberation in the sense of essence. Understanding, the realization is Nibbana, immersed in the deathless, in the sense of culmination. Is this the only realization? No. At the moment of the Stream-entry path, realization by seeing is Right View... ...the realization is Nibbana, immersed in the deathless, in the sense of culmination. Is this the only realization? No. At the moment of the Stream-entry fruition, realization by seeing is Right View... ...knowledge of non-arising is realization in the sense of subsidence. Desire is realization in the sense of root... ...the realization is Nibbana, immersed in the deathless, in the sense of culmination. Is this the only realization? No. At the moment of the Once-return path... at the moment of the Once-return fruition... at the moment of the Non-return path... at the moment of the Non-return fruition... at the moment of the Arahant path... at the moment of the Arahant fruition, realization by seeing is Right View, realization by application is Right Intention... ...knowledge of non-arising is realization in the sense of subsidence. Desire is realization in the sense of root... ...the realization is Nibbana, immersed in the deathless, in the sense of culmination. This one abandons defilements, abandons past defilements... abandons future defilements, abandons present defilements. 'One abandons past defilements.' If one abandons past defilements, then one exhausts what is exhausted, ceases what has ceased, removes what is removed, sets what has set, abandons what is past and does not exist? No, one does not abandon past defilements. 'One abandons future defilements.' If one abandons future defilements, then one abandons what is unborn, abandons what has not come into being, abandons what has not arisen, abandons what has not appeared, abandons what is future and does not exist? No, one does not abandon future defilements. 'One abandons present defilements.' If one abandons present defilements, then one who is impassioned abandons passion, one who is hateful abandons hate, one who is deluded abandons delusion, one who is bound abandons conceit, one who is grasping abandons views, one who is distracted abandons restlessness, one who is discontented... Doubt he abandons, having reached strength, he abandons latent tendencies, dark and bright qualities proceed simultaneously yoked, is the development of the path defiling? Indeed, he does not abandon past defilements, nor does he abandon future defilements, nor does he abandon present defilements. If indeed he does not abandon past defilements, nor future... nor present defilements, then indeed there is no development of the path, there is no realization of fruit, there is no abandonment of defilements, there is no penetration of the Dhamma? There is development of the path, there is realization of fruit, there is abandonment of defilements, there is penetration of the Dhamma. How is that? Just as a young tree, not yet bearing fruit. A man might cut its root. Those fruits of that tree, not yet born, they are not born, being unborn, they do not arise, being unarisen, they do not come into being, being unproduced, they do not appear, being unmanifested. Even so, arising is a cause, arising is a condition for the production of defilements. Seeing the danger in arising, the mind inclines to non-arising. Due to the mind's inclination to non-arising, those defilements that would arise conditioned by arising, they are not born, being unborn, they do not arise, being unarisen, they do not come into being, being unproduced, they do not appear, being unmanifested. Thus, from the cessation of cause, there is cessation of suffering. Continuance is a cause, sign is a cause, accumulation is a cause. Accumulation is a condition for the production of defilements. Seeing the danger in accumulation, the mind inclines to non-accumulation. Due to the mind's inclination to non-accumulation, those defilements that would arise conditioned by accumulation, they are not born, being unborn, they do not arise, being unarisen, they do not come into being, being unproduced, they do not appear, being unmanifested. Thus, from the cessation of cause, there is cessation of suffering. Thus there is development of the path, there is realization of fruit, there is abandonment of defilements, there is penetration of the Dhamma. The discourse on Penetration is concluded. 4. Discourse on Seclusion 22. The Cause at Sāvatthī (to be seen in Saṃyutta Nikāya 3.5.149). “Just as, monks, whatever deeds requiring strength are done, all of them rely on the earth, are established on the earth, thus are these deeds requiring strength done. Even so, monks, a monk relies on virtue, is established in virtue, and develops the Noble Eightfold Path, makes much of the Noble Eightfold Path. “And how, monks, does a monk rely on virtue, is established in virtue, and develop the Noble Eightfold Path, make much of the Noble Eightfold Path? Here, monks, a monk develops right view, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Right intention… Right speech… Right action… Right livelihood… Right effort… Right mindfulness… Right concentration, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Thus, monks, does a monk rely on virtue, is established in virtue, and develop the Noble Eightfold Path, make much of the Noble Eightfold Path. 23. “Just as, monks, whatever seed-plants and plant-growths attain growth, increase, and full development, all of them rely on the earth, are established on the earth, thus do these seed-plants and plant-growths attain growth, increase, and full development. Even so, monks, a monk relies on virtue, is established in virtue, and developing the Noble Eightfold Path, making much of the Noble Eightfold Path, attains growth, increase, and full development in the Dhamma. “And how, monks, does a monk rely on virtue, is established in virtue, and developing the Noble Eightfold Path, making much of the Noble Eightfold Path, attain growth, increase, and full development in the Dhamma? Here, monks, a monk develops right view, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. He develops right intention… He develops right speech… He develops right action… He develops right livelihood… He develops right effort… He develops right mindfulness… He develops right concentration, based on seclusion, based on dispassion, based on cessation, culminating in relinquishment. Thus, bhikkhus, a bhikkhu, relying on virtue, established in virtue, developing the Noble Eightfold Path, making the Noble Eightfold Path abundant, attains growth, increase, and fullness in the Dhamma. 1. Description of the Path Factors 24. For right view, there are five seclusions, five dispassions, five cessations, five relinquishments, twelve supports. For right intention… For right speech… For right action… For right livelihood… For right effort… For right mindfulness… For right concentration,