The Book of Analysis

11. Analysis Of The Path Constituents

11.1. Analysis According To The Discourses

The Noble Eightfold Path. That is; right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.

Therein what is right view? Knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the way leading to the cessation of suffering. This is called right view. (1)

Therein what is right thought? Thought (associated with) renunciation, thought (associated with) absence of ill-will, thought (associated with) absence of cruelty. This is called right thought.(2)

Therein what is right speech? Abstaining from false speech; abstaining from slanderous speech; abstaining from harsh speech; abstaining from frivolous speech. This is called right speech. (3)

Therein what is right action? Abstaining from killing beings; abstaining from taking that which is not given; abstaining from sexual misconduct. This is called right action. (4)

Therein what is right livelihood? Herein a noble disciple having abandoned wrong livelihood makes a living by means of right livelihood. This is called right livelihood. (5)

Therein what is right effort? Herein a monk engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of bad unskilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of bad unskilful dhammas that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of skilful dhammas that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the stabilizing, for the collocation, for the increase, for the maturity, for the development, for the completion of skilful dhammas that have arisen. This is called right effort. (6)

Therein what is right mindfulness? Herein a monk dwells contemplating body in the body, ardent, aware, mindful, removing covetousness and mental pain in the world; dwells contemplating feeling in feelings, ardent, aware, mindful, removing covetousness and mental pain in the world; dwells contemplating consciousness in consciousness, ardent, aware, mindful, removing covetousness and mental pain in the world; dwells contemplating ideational object in ideational objects, ardent, aware, mindful, removing covetousness and mental pain in the world. This is called right mindfulness. (7)

Therein what is right samādhi? Herein a monk aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the first jhāna accompanied by initial application, accompanied by sustained application, with rapture and pleasure born of detachment; inhibiting initial application and sustained application he attains and dwells in the second jhāna with internal refinement, exalted development of mind, without initial application, without sustained application, with rapture and pleasure born of samādhi; he, desirous of rapture, dwells equable, mindful, aware, and he experiences pleasure by way of mental dhammas; this the Noble Ones declare,“The equable, mindful dweller in pleasure”; he attains and dwells in the third jhāna; by the abandoning of pleasure and by the abandoning of pain, then first terminating mental pleasure and mental pain he attains and dwells in the fourth jhāna (which is) neither pain nor pleasure (but is) purity of mindfulness caused by equanimity. This is called right samādhi. (8)

The Noble Eightfold Path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi. dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.

Therein what is right view? Herein a monk develops right view dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment. Develops right thought. Complete as final example. Develops right speech. Complete as final example. Develops right action. Complete as final example. Develops right livelihood. Complete as final example. Develops right effort. Complete as final example. Develops right mindfulness. Complete as final example. Develops right samādhi dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.

(Here Ends) Analysis According To The Discourses

11.2. Analysis According To Abhidhamma

The Eightfold Path is: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.

Therein what is the Eightfold Path? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eightfold Path (viz.) right view, Intermediate path constituents. right samādhi.

Therein what is right view? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path. This is called right view. (1)

Therein what is right thought? That which is mentation, thinking, thought, fixation, focussing, application of the mind, right thought, path constituent, included in the path. This is called right thought. (2)

Therein what is right speech? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the four verbal wrong actions: right speech, path constituent, included in the path. This is called right speech. (3)

Therein what is right action? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to the three wrong bodily actions: right action, path constituent, included in the path. This is called right action. (4)

Therein what is right livelihood? That which is avoiding, desisting from, refraining from, abstaining from, not committing, not doing, being guiltless of, not over-stepping the limit of, destroying the causeway to wrong livelihood: right livelihood, path constituent, included in the path. This is called right livelihood. (5)

Therein what is right effort? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called right effort. (6)

Therein what is right mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness, mindfulness-awakening-factor, path constituent, included in the path. This is called right mindfulness. (7)

Therein what is right samādhi? That which is stability of consciousness, See section 220. right samādhi, samādhi-awakening-factor, path constituent, included in the path. This is called right samādhi. This is called the Eightfold Path. (As also are) The remaining dhammas associated with the Eightfold Path. (8)

The Fivefold path is: Right view, right thought, right effort, right mindfulness, right samādhi.

Therein what is the Fivefold path? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Fivefold path (viz.) right view, right thought, right effort, right mindfulness, right samādhi.

Therein what is right view? That which is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path. This is called right view.

Therein what is right thought? That which is mentation, thinking, See section 182. right thought, path constituent, included in the path. This is called right thought.

Therein what is right effort? That which is the arousing of mental energy, See section 220. right effort, energy-awakening-factor, path constituent, included in the path. This is called right effort.

Therein what is right mindfulness? That which is mindfulness, constant mindfulness, See section 220. right mindfulness, mindfulness-awakening-factor, path constituent, included in the path. This is called right mindfulness.

Therein what is right samādhi? That which is stability of consciousness, See section 220. right samādhi, samādhi-awakening-factor, path constituent, included in the path. This is called right samādhi. This is called the Fivefold path. (As also are) The remaining dhammas associated with the Fivefold path.

The Fivefold path is: Right view, right thought, right effort, right mindfulness, right samādhi.

Therein what is right view? Herein at the time when a monk develops supramundanejhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path. This is called right view. (As also are) The remaining dhammas associated with right view. Complete as first example but with appropriate modifications as section 495. (As also are) The remaining dhammas associated with right thought. Complete as first example but with appropriate modifications as section 495. (As also are) The remaining dhammas associated with right effort. Complete as first example but with appropriate modifications as section 495. (As also are) The remaining dhammas associated with right mindfulness.

Therein what is right samādhi? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is stability of consciousness, See section 220. right samādhi, samādhi-awakening-factor, path constituent, included in the path. This is called right samādhi. (As also are) The remaining dhammas associated with right samādhi.

The Eightfold Path is: Right view, Intermediate path constituents. right samādhi.

Therein what is the Eightfold Path? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is the Eightfold Path (viz.) right view, Intermediate path constituents. right samādhi. This is called the Eightfold Path. (As also are) The remaining dhammas associated with the Eightfold Path.

The Fivefold path is: Right view, right thought, right effort, right mindfulness, right samādhi.

Therein what is the Fivefold path? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is the Fivefold path (viz.) right view, right thought, right effort, right mindfulness, right samādhi. This is called the Fivefold path. (As also are) The remaining dhammas associated with the Fivefold path.

The Fivefold path is: Right view, right thought, right effort, right mindfulness, right samādhi.

Therein what is right view? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; that which at that time is wisdom, understanding, See section 525. absence of delusion, truth investigation, right view, truth investigation-awakening-factor, path constituent, included in the path. This is called right view. (As also are) The remaining dhammas associated with right view. Complete as first example but with appropriate modifications as section 495. (As also are) The remaining dhammas associated with right thought. Complete as first example but with appropriate modifications as section 495. (As also are) The remaining dhammas associated with right effort. Complete as first example but with appropriate modifications as section 495. (As also are) The remaining dhammas associated with right mindfulness.

Therein what is right samādhi? Herein at the time when a monk develops supramundane jhāna tending to release, dispersive of continuing rebirth and death; he, for the abandoning of wrong view, for the entering of the first stage, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact, See Dhammasaṅgaṇī section 277. there is non-wavering. These dhammas are skilful. Having done, having developed that same skilful supramundane jhāna, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; that which at that time is stability, steadfastness, firmness of consciousness; non-distraction, non-wavering, mental imperturbability, calmness, faculty of samādhi, power of samādhi, right samādhi, samādhi-awakening-factor, path constituent, included in the path. This is called right samādhi. (As also are) The remaining dhammas associated with right samādhi.

(Here Ends) Analysis According To Abhidhamma

11.3. Interrogation

The Noble Eightfold Path. That is; right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right samādhi.

Of the eight path constituents how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful. Remaining appropriate triplets and couplets. How many with cause of bewailing; how many without cause of bewailing?

11.3.1. The Triplets

(The eight path constituents) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful. Right thought is associated with pleasant feeling. Seven path constituents sometimes are associated with pleasant feeling; sometimes are associated with neither-painful-nor-pleasant feeling. (The eight path constituents) Sometimes are resultants; sometimes are productive of resultants. Are not grasped (by craving and false view), are not objects of the graspings. Are not corrupt, are not objects of the corruptions. Right thought is without initial application, sustained application only. Seven path constituents sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application. Right thought is accompanied by rapture; is accompanied by pleasure; is not accompanied by indifference. Seven path constituents sometimes are accompanied by rapture; sometimes are accompanied by pleasure; sometimes are accompanied by indifference. (The eight path constituents) Are not to be abandoned either by the first path or by the subsequent paths. Have no roots to be abandoned either by the first path or by the subsequent paths. Sometimes are dispersive (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Sometimes are of the seven supramundane stages; sometimes are of the final supramundane stage. Are immeasurable. Have immeasurable object. Are superior. Sometimes are right (dhammas with) fixed (resultant time); sometimes are of no fixed (resultant time). Do not have path as their object; sometimes have path as their cause; sometimes have path as their dominating factor; sometimes should not be said to have, path as their cause or path as their dominating factor. Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. Should not be said to have either, past objects; future objects or present objects. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external object. Are not visible, are not impingent.

11.3.2. The Couplets

Right view is root. Seven path constituents are not roots. (The eight path constituents) Are accompanied by roots. Are associated with roots. Right view is root also accompanied by root. Seven path constituents should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots. Right view is root also associated with root. Seven path constituents should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots. Seven path constituents are not roots, are accompanied by roots. Right view should not be said to be, not root, is accompanied by root or not root, is not accompanied by root.

(The eight path constituents) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are supra-mundane. Are cognizable by one way; are not cognizable by another way.

(The eight path constituents) Are not defilements. Are not objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements or objects of the defilements but are not defilements. Should not be said to be, defilements also associated with the defilements or associated with the defilements but are not defilements. Are not associated with the defilements, are not objects of the defilements.

(The eight path constituents) Are not fetters. Complete as for defilements in previous section. Are not ties. Complete as for defilements in previous section. Are not floods. Complete as for defilements in previous section. Are not bonds. Complete as for defilements in previous section. Are not hindrances. Complete as for defilements in previous section. Are not perversions. Complete as for defilements in previous section. Have objects. Are not consciousness. Are volitional activities. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Are not grasped.

(The eight path constituents) Are not graspings. Complete as for defilements in earlier section. Are not corruptions. Complete as for defilements in earlier section. Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Right thought is without initial application. Seven path constituents sometimes are accompanied by initial application; sometimes are without initial application. Right thought is accompanied by sustained application. Seven path constituents sometimes are accompanied by sustained application; sometimes are without sustained application. Right thought is with rapture. Seven path constituents sometimes are with rapture; sometimes are without rapture. Right thought is accompanied by rapture. Seven path constituents sometimes are accompanied by rapture; sometimes are not accompanied by rapture. Right thought is accompanied by pleasure. Seven path constituents sometimes are accompanied by pleasure; sometimes are not accompanied by pleasure. Right thought is not accompanied by indifference. Seven path constituents sometimes are accompanied by indifference; sometimes are not accompanied by indifference. (The eight path constituents) Are not characteristic of the plane of desire. Are not characteristic of the plane of form. Are not characteristic of the formless plane. Are not included (i.e. are supramundane). Sometimes tend to release; sometimes do not tend to release. Sometimes are of fixed (resultant time); sometimes are of no fixed (resultant time). Are not surpas-sable. Are without cause of bewailing.

(Here Ends) Interrogation

Analysis Of The Path Constituents Is Ended