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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 and requisite conditions? Any singleness of mind equipped with these seven factors -- right view, right resolve, right speech, right action, right livelihood, right effort, and right mindfulness -- is called noble right concentration with its supports and 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 priests or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and 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 fermentations [asava], siding with merit, resulting in the acquisitions [of becoming]; and there is noble right view, without fermentations, transcendent, a factor of the path.
"And what is the right view that has fermentations, sides with merit, and results in acquisitions? 'There is what is given, what is offered, what is sacrificed. There are fruits and results of good and bad actions. There is this world and the next world. There is mother and father. There are spontaneously reborn beings; there are priests and contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves.' This is the right view that has fermentations, sides with merit, and results in acquisitions.
"And what is the right view that is without fermentations, 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 in one developing the noble path whose mind is noble, whose mind is free from fermentations, who is fully possessed of the noble path. This is the right view that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong view and to enter into right view: This is one's right effort. One is mindful to abandon wrong view and to enter and remain in right view: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and 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. 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 fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right resolve, without fermentations, transcendent, a factor of the path.
"And what is the right resolve that has fermentations, sides with merit, and results in acquisitions? Being resolved on renunciation, on freedom from ill will, on harmlessness. This is the right resolve that has fermentations, sides with merit, and results in acquisitions.
"And what is the right resolve that is without fermentations, transcendent, a factor of the path? The thinking, directed thinking, resolve, mental absorption, mental fixity, focused awareness, and verbal fabrications in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right resolve that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong resolve and to enter into right resolve: This is one's right effort. One is mindful to abandon wrong resolve and to enter and remain in right resolve: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and 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. And what is wrong speech? Lying, divisive tale bearing, abusive speech, and 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 fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right speech, without fermentations, transcendent, a factor of the path.
"And what is the right speech that has fermentations, sides with merit, and results in acquisitions? Abstaining from lying, from divisive tale bearing, from abusive speech, and from idle chatter. This is the right speech that has fermentations, sides with merit, and results in acquisitions.
"And what is the right speech that is without fermentations, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the four forms of verbal misconduct in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right speech that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong speech and to enter into right speech: This is one's right effort. One is mindful to abandon wrong speech and to enter and remain in right speech: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and 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. 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 fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right action, without fermentations, transcendent, a factor of the path.
"And what is the right action that has fermentations, sides with merit, and results in acquisitions? Abstaining from killing, from taking what is not given, and from illicit sex. This is the right action that has fermentations, sides with merit, and results in acquisitions.
"And what is the right action that is without fermentations, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of the three forms of bodily misconduct in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right action that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong action and to enter into right action: This is one's right effort. One is mindful to abandon wrong action and to enter and remain in right action: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and 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. And what is wrong livelihood? Scheming, persuading, hinting, belittling, and 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 fermentations, siding with merit, resulting in the acquisitions [of becoming]; and there is noble right livelihood, without fermentations, transcendent, a factor of the path.
"And what is the right livelihood that has fermentations, sides with merit, and 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 fermentations, sides with merit, and results in acquisitions.
"And what is the right livelihood that is without fermentations, transcendent, a factor of the path? The abstaining, desisting, abstinence, avoidance of wrong livelihood in one developing the noble path whose mind is noble, whose mind is without fermentations, who is fully possessed of the noble path. This is the right livelihood that is without fermentations, transcendent, a factor of the path.
"One tries to abandon wrong livelihood and to enter into right livelihood: This is one's right effort. One is mindful to abandon wrong livelihood and to enter and remain in right livelihood: This is one's right mindfulness. Thus these three qualities -- right view, right effort, and right mindfulness -- run and 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 un-skillfulness.
"This Dhamma discourse on the Great Forty has been set rolling and cannot be stopped by any contemplative or priest or deva or Mara and Brahma or anyone at all in the world.
"If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured and rejected, there are ten legitimate implications of his statement that would form grounds for censuring him here and now. If he censures right view, then he would honor any priests 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 priests and contemplatives who are of wrong release; he would praise them. If any priest or contemplative might think that this Great Forty Dhamma discourse should be censured and rejected, there are these ten legitimate implications of his statement that would form grounds for censuring him here and now.
"Even Vassa and Bhañña -- those teachers from Okkala who were proponents of no-causality, no-action, and no-existence -- would not think that this Dhamma discourse on the Great Forty should be censured and rejected. Why is that? For fear of criticism, opposition, and reproach."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed One's words.