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    The following are my notes of the Samanamandika Sutta (MN 78).  It is an attempt to outline the various factors described in this sutta so that their order and various relationships can be clearly reviewed.

    Can one be "accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, an ascetic invincible" (the Arahant) by doing no evil bodily actions, uttering no evil speech, having no evil intentions, and not making one's living by any evil livelihood? Is virtuous intentions and conduct enough? No! The Buddha compares one like this as standing in the same category as "the young tender infant lying prone". Craving for (and the resulting clinging to) virtuous intentions and conduct is still craving. Ignorance, the root of all taints, remains. This is not Sila (Right Speech, Right Action, and Right Livelihood), because the other factors of the Noble Eightfold Path are not present as supporting conditions, and such intentions and conduct alone do not result in liberation.

    Before one can be described as "accomplished in what is wholesome, perfected in what is wholesome, attained to the supreme attainment, an ascetic invincible", the Buddha tells us that the following must be understood:
 

HABITS OF MIND

• Unwholesome Habits

• Recognize unwholesome habits: unwholesome bodily actions, unwholesome verbal actions and wrong livelihood.

• Understand how they arise: mind affected by greed, hatred and delusion.
• Understand how they cease without remainder: when one abandons unskillful conduct and develops skillful conduct.

 
• What is to be done to practice the way to cessation of unwholesome habits? One awakens zeal (Right Effort) for the:

 
• Non-arising of unarisen evil unwholesome states;
• Abandoning of arisen evil unwholesome states;
• Arising of unarisen wholesome states;
• Continuance, non-disappearance, strengthening, increase by development of arisen wholesome states.

 
• Wholesome Habits

 
• Recognize wholesome habits: wholesome bodily actions, wholesome verbal actions and right livelihood.

 
• Understand how they arise: mind unaffected by greed, hatred and delusion.
• Understand how they cease without remainder: one is virtuous, but one does not identify with one's virtue; one understands as it actually is (deliverance of mind and deliverance by wisdom).

 
• What is to be done to practice the way to cessation of wholesome habits? One awakens zeal (Right Effort) . . . (as above).

• Unwholesome Intentions

• Recognize unwholesome intentions: intentions of sensual desire, ill will, and cruelty.

 
• Understand how they arise: perceptions of sensual desire, ill will, and cruelty.
• Understand how they cease without remainder: secluded from sensual pleasures and unwholesome states, one enters and abides in the first jhana (applied and sustained thought, with rapture born of seclusion).

 
• What is to be done to practice the way to cessation of unwholesome intentions? One awakens zeal (Right Effort) . . . (as above).

 
• Wholesome Intentions

 
• Recognize wholesome intentions: intentions of renunciation, non-ill will, and non-cruelty.

 
• Understand how they arise: perceptions of renunciation, non-ill will, and non-cruelty.
• Understand how they cease without remainder: secluded from sensual pleasures and unwholesome states, one enters and abides in the second jhana (self-confidence and singleness of mind without applied and sustained thought, with rapture and pleasure born of concentration).

 
• What is to be done to practice the way to cessation of unwholesome intentions? One awakens zeal (Right Effort) . . . (as above).