11. Analysis of the Path Constituents1. Suttantabhājanīya

1. Analysis According to the DiscoursesAriyo aṭṭhaṅgiko maggo, seyyathidaṁ—The Noble Eight Constituent Path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Therein what isright 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)Tattha katamā sammādiṭṭhi? right viewDukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ—Therein what isright thought? Thought (associated with) renunciation, thought (associated with) absence of illwill, thought (associated with) absence of cruelty. This is called right thought. (2)ayaṁ vuccati “sammādiṭṭhi”.

right thoughtTattha katamo sammāsaṅkappo? Therein what isright speech? Abstaining from false speech; abstaining from slanderous speech; abstaining from harsh speech; abstaining from frivolous speech. This is called right speech. (3)Nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo—right speechayaṁ vuccati “sammāsaṅkappo”.

Therein what isright action? Abstaining from killing beings; abstaining from taking that which is not given; abstaining from sexual misconduct. This is called right action. (4)Tattha katamā sammāvācā? right actionMusāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī—Therein what isright livelihood? Herein a noble disciple having abandoned wrong livelihood makes a living by means of right livelihood. This is called right livelihood. (5)ayaṁ vuccati “sammāvācā”.

right livelihoodTattha katamo sammākammanto? Therein what isright effort? Herein a bhikkhu engenders wish, makes effort, arouses energy, exerts the mind, strives for the non-arising of evil bad states that have not arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the abandoning of evil bad states that have arisen; engenders wish, makes effort, arouses energy, exerts the mind, strives for the arising of good states 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 good states that have arisen. This is called right effort. (6)Pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī—right effortayaṁ vuccati “sammākammanto”.

Therein what isright mindfulness? Herein a bhikkhu 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)Tattha katamo sammāājīvo? right mindfulnessIdha ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvikaṁ kappeti—Therein what isright concentration? Herein a bhikkhu aloof from sense pleasures, aloof from bad states, attains and dwells in the first jhāna accompanied by initial application, accompanied by sustained application, with zest 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 zest and pleasure born of concentration; he, desirous of zest, dwells equable, mindful, aware, and he experiences pleasure by way of mental states; 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 concentration. (8)ayaṁ vuccati “sammāājīvo”.

right concentrationTattha katamo sammāvāyāmo? The Noble Eight Constituent Path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.Idha bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, Therein what isright view? Herein a bhikkhu develops right view dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment. Develops right thought.* Develops right speech.* Develops right action.* Develops right livelihood.* Develops right effort.* Develops right mindfulness.* Develops right concentration|dependent on detachment, dependent on absence of lust, dependent on cessation, culminating in abandonment.uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, right viewanuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, * Complete as final example.uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati—* Complete as final example.ayaṁ vuccati “sammāvāyāmo”.

(Here Ends) Analysis According to the DiscoursesTattha katamā sammāsati? 2. Analysis According to AbhidhammaIdha bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, The Eight Constituent Path is: Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, Therein what is theEight Constituent Path? Herein at the time when a bhikkhu 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,*attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Eight Constituent Path (viz.,) right view,*2right concentration.citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ, Eight Constituent Pathdhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ—* See paragraph205.*2Intermediate path constituents.ayaṁ vuccati “sammāsati”.

* See paragraph205.Tattha katamo sammāsamādhi? *2Intermediate path constituents.Idha bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; Therein what isright view? That which is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called right view. (1)vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; right viewpītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti “upekkhako satimā sukhavihārī”ti tatiyaṁ jhānaṁ upasampajja viharati; * See paragraph525.sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati—* See paragraph525.ayaṁ vuccati “sammāsamādhi”.

Therein what isright 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)Ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—right thoughtsammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Therein what isright 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)Tattha katamā sammādiṭṭhi? right speechIdha bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, Therein what isright 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)sammāsaṅkappaṁ bhāveti …pe… right actionsammāvācaṁ bhāveti …pe… Therein what isright 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)sammākammantaṁ bhāveti …pe… right livelihoodsammāājīvaṁ bhāveti …pe… Therein what isright effort? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right effort. (6)sammāvāyāmaṁ bhāveti …pe… right effortsammāsatiṁ bhāveti …pe… * See paragraph220.sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ.

* See paragraph220.Suttantabhājanīyaṁ.

Therein what isright mindfulness? That which is mindfulness, constant mindfulness,* right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called right mindfulness. (7)2. Abhidhammabhājanīya

right mindfulnessAṭṭhaṅgiko maggo—* See paragraph220.sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

* See paragraph220.Tattha katamo aṭṭhaṅgiko maggo? Therein what isright concentration? That which is stability of consciousness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called right concentration. This is called the Eight Constituent Path. (As also are) The remaining states associated with the Eight Constituent Path. (8)Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti—right concentrationsammādiṭṭhi …pe… sammāsamādhi.

* See paragraph220.Tattha katamā sammādiṭṭhi? * See paragraph220.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Five Constituent Path is: Right view, right thought, right effort, right mindfulness, right concentration.ayaṁ vuccati “sammādiṭṭhi”.

Therein what is theFive Constituent Path? Herein at the time when a bhikkhu 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is the Five Constituent Path (viz.,) right view, right thought, right effort, right mindfulness, right concentration.Tattha katamo sammāsaṅkappo? Five Constituent PathYo takko vitakko saṅkappo appanā byappanā cetaso abhiniropanā sammāsaṅkappo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph205.ayaṁ vuccati “sammāsaṅkappo”.

* See paragraph205.Tattha katamā sammāvācā? Therein what isright view? That which is wisdom, understanding,* absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called right view.Yā catūhi vacīduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammāvācā maggaṅgaṁ maggapariyāpannaṁ—right viewayaṁ vuccati “sammāvācā”.

* See paragraph525.Tattha katamo sammākammanto? * See paragraph525.Yā tīhi kāyaduccaritehi ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammākammanto maggaṅgaṁ maggapariyāpannaṁ—Therein what isright thought? That which is mentation, thinking,* right thought, path constituent, included in the path. This is called right thought.ayaṁ vuccati “sammākammanto”.

right thoughtTattha katamo sammāājīvo? * See paragraph182.Yā micchāājīvā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṁ anajjhāpatti velāanatikkamo setughāto sammāājīvo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph182.ayaṁ vuccati “sammāājīvo”.

Therein what isright effort? That which is the arousing of mental energy,* right effort, energy-enlightenment-factor, path constituent, included in the path. This is called right effort.Tattha katamo sammāvāyāmo? right effortYo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph220.ayaṁ vuccati “sammāvāyāmo”.

* See paragraph220.Tattha katamā sammāsati? Therein what isright mindfulness? That which is mindfulness, constant mindfulness,* right mindfulness, mindfulness-enlightenment-factor, path constituent, included in the path. This is called right mindfulness.Yā sati anussati …pe… sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—right mindfulnessayaṁ vuccati “sammāsati”.

* See paragraph220.Tattha katamo sammāsamādhi? * See paragraph220.Yā cittassa ṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Therein what isright concentration? That which is stability of consciousness,* right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called right concentration. This is called the Five Constituent Path. (As also are) The remaining states associated with the Five Constituent Path.ayaṁ vuccati “sammāsamādhi”. right concentrationAyaṁ vuccati “aṭṭhaṅgiko maggo”. * See paragraph220.Avasesā dhammā aṭṭhaṅgikena maggena sampayuttā.

* See paragraph220.Pañcaṅgiko maggo—The Five Constituent Path is: Right view, right thought, right effort, right mindfulness, right concentration.sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

Therein what isright view? Herein at the time when a bhikkhu 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, * attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is wisdom, understanding,*2absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent,|included in the path. This is called right view. (As also are) The remaining states associated with right view.*3(As also are) The remaining states associated with right thought.*3(As also are) The remaining states associated with right effort.*3(As also are) The remaining states associated with right mindfulness.Tattha katamo pañcaṅgiko maggo? right viewIdha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye pañcaṅgiko maggo hoti—* See paragraph205.*2See paragraph525.*3Complete each as first example but with appropriate modifications as paragraph495.sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

* See paragraph205.Tattha katamā sammādiṭṭhi? *2See paragraph525.Yā paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—*3Complete each as first example but with appropriate modifications as paragraph495.ayaṁ vuccati “sammādiṭṭhi”.

Therein what isright concentration? Herein at the time when a bhikkhu 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; that which at that time is stability of consciousness,*2right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called right concentration. (As also are) The remaining states associated with right concentration.Tattha katamo sammāsaṅkappo? right concentrationYo takko vitakko …pe… sammāsaṅkappo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph205.*2See paragraph220.ayaṁ vuccati “sammāsaṅkappo”.

* See paragraph205.Tattha katamo sammāvāyāmo? *2See paragraph220.Yo cetasiko vīriyārambho …pe… sammāvāyāmo vīriyasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—The Eight Constituent Path is: Right view,* right concentration.ayaṁ vuccati “sammāvāyāmo”.

* Intermediate path constituents.Tattha katamā sammāsati? * Intermediate path constituents.Yā sati anussati …pe… sammāsati satisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Therein what is the Eight Constituent Path? Herein at the time when a bhikkhu 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is the Eight Constituent Path (viz.,) right view,*3right concentration. This is called the Eight Constituent Path. (As also are) The remaining states associated with the Eight Constituent Path.ayaṁ vuccati “sammāsati”.

* See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Tattha katamo sammāsamādhi? * See paragraph205.Yā cittassa ṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—*2See Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “sammāsamādhi”. *3Intermediate path constituents.Ayaṁ vuccati “pañcaṅgiko maggo”. *3Intermediate path constituents.Avasesā dhammā pañcaṅgikena maggena sampayuttā.

The Five Constituent Path is: Right view, right thought, right effort, right mindfulness, right concentration.Pañcaṅgiko maggo—Therein what is theFive Constituent Path?Herein at the time when a bhikkhu 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna that is hard practice, knowledge slowly acquired and is empty; at that time there is the Five Constituent Path (viz.,) right view, right thought, right effort, right mindfulness, right concentration. This is called the Five Constituent Path. (As also are) The remaining states associated with the Five Constituent Path.sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

Five Constituent PathTattha katamā sammādiṭṭhi? * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yā tasmiṁ samaye paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—* See paragraph205.ayaṁ vuccati “sammādiṭṭhi”. *2See Dhammasaṅgaṇī paragraph277.Avasesā dhammā sammādiṭṭhiyā sampayuttā …pe… The Five Constituent Path is: Right view, right thought, right effort, right mindfulness, right concentration.avasesā dhammā sammāsaṅkappena sampayuttā …pe… Therein what isright view? Herein at the time when a bhikkhu 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* 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,*3absence of dullness, truth investigation, right view, truth investigation-enlightenment-factor, path constituent, included in the path. This is called right view. (As also are) The remaining states associated with right view.*4(As also are) The remaining states associated with right thought.*4(As also are) The remaining|states associated with right effort.*4(As also are) The remaining states associated with right mindfulness.avasesā dhammā sammāvāyāmena sampayuttā …pe… right viewavasesā dhammā sammāsatiyā sampayuttā.

* See paragraph205.*2See Dhammasaṅgaṇī paragraph277.*3See paragraph525.*4Complete each as first example but with appropriate modifications as paragraph495.Tattha katamo sammāsamādhi? * See paragraph205.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, yā tasmiṁ samaye cittassa ṭhiti …pe… sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—*2See Dhammasaṅgaṇī paragraph277.ayaṁ vuccati “sammāsamādhi”. *3See paragraph525.Avasesā dhammā sammāsamādhinā sampayuttā.

*4Complete each as first example but with appropriate modifications as paragraph495.Aṭṭhaṅgiko maggo—Therein what isright concentration? Herein at the time when a bhikkhu 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,* attains and dwells in the first jhāna that is hard practice and knowledge slowly acquired; at that time there is contact,*2there is non-wavering. These states are good. Having done, having developed that same good supramundane jhāna, he, aloof from sense pleasures,* 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, controlling faculty of concentration, power of concentration, right concentration, concentration-enlightenment-factor, path constituent, included in the path. This is called right concentration. (As also are) The remaining states associated with right concentration.sammādiṭṭhi …pe… sammāsamādhi.

right concentrationTattha katamo aṭṭhaṅgiko maggo? * See paragraph205.*2See Dhammasaṅgaṇī paragraph277.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. * See paragraph205.Ime dhammā kusalā. *2See Dhammasaṅgaṇī paragraph277.Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye aṭṭhaṅgiko maggo hoti—(Here Ends) Analysis According to Abhidhammasammādiṭṭhi …pe… sammāsamādhi. 3. InterrogationAyaṁ vuccati “aṭṭhaṅgiko maggo”. The Noble Eight Constituent Path. That is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.Avasesā dhammā aṭṭhaṅgikena maggena sampayuttā.

Of the eight path constituents how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Pañcaṅgiko maggo—* Remaining appropriate triplets and couplets.sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

* Remaining appropriate triplets and couplets.Tattha katamo pañcaṅgiko maggo? 1. The TripletsIdha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. (The eight path constituents) Sometimes are good; sometimes are neither-good-nor-bad. 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 attachments. 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 zest; is accompanied by pleasure; is not accompanied by indifference. Seven path constituents sometimes are accompanied by zest; 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 (states 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.Ime dhammā kusalā. 2. The CoupletsTasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, tasmiṁ samaye pañcaṅgiko maggo hoti—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.sammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi. (The eight path constituents) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are supramundane. Are cognizable by one way; are not cognizable by another way.Ayaṁ vuccati “pañcaṅgiko maggo”. (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.Avasesā dhammā pañcaṅgikena maggena sampayuttā.

(The eight path constituents) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. 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.Pañcaṅgiko maggo—* Complete as for defilements in previous paragraphsammādiṭṭhi, sammāsaṅkappo, sammāvāyāmo, sammāsati, sammāsamādhi.

* Complete as for defilements in previous paragraphTattha katamā sammādiṭṭhi? (The eight path constituents) Are not attachments.* Are not corruptions.* 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 zest. Seven path constituents sometimes are with zest; sometimes are without zest. Right thought is accompanied by zest. Seven path constituents sometimes are accompanied by zest; sometimes are not accompanied by zest. 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 surpassable. Are without cause of bewailing.Idha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. * Complete as for defilements in earlier paragraphIme dhammā kusalā. * Complete as for defilements in earlier paragraphTasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, yā tasmiṁ samaye paññā pajānanā …pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—(Here Ends) Interrogationayaṁ vuccati “sammādiṭṭhi”. Analysis of the Path Constituents is EndedAvasesā dhammā sammādiṭṭhiyā sampayuttā …pe… The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.avasesā dhammā sammāsaṅkappena sampayuttā …pe… Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)avasesā dhammā sammāvāyāmena sampayuttā …pe… This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:avasesā dhammā sammāsatiyā sampayuttā.

Manfred WierichTattha katamo sammāsamādhi? Ven. VimalaIdha bhikkhu yasmiṁ samaye lokuttaraṁ jhānaṁ bhāveti niyyānikaṁ apacayagāmiṁ diṭṭhigatānaṁ pahānāya paṭhamāya bhūmiyā pattiyā vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. Ariya BaumannIme dhammā kusalā. Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.Tasseva lokuttarassa kusalassa jhānassa katattā bhāvitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati dukkhapaṭipadaṁ dandhābhiññaṁ suññataṁ, yā tasmiṁ samaye cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṁ samādhibalaṁ sammāsamādhi samādhisambojjhaṅgo maggaṅgaṁ maggapariyāpannaṁ—Internal and external links were added, so that readers can easily click the numerous references.ayaṁ vuccati “sammāsamādhi”. Some abbreviations were expanded.Avasesā dhammā sammāsamādhinā sampayuttā.

Obvious oversights and errors were corrected, all of them minor.Abhidhammabhājanīyaṁ.

The pagination of the original3. Pañhāpucchaka

This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/Ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi.

Aṭṭhannaṁ maggaṅgānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Siyā kusalā, siyā abyākatā.

Sammāsaṅkappo sukhāya vedanāya sampayutto; satta maggaṅgā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā.

Siyā vipākā, siyā vipākadhammadhammā.

Anupādinnaanupādāniyā.

Asaṅkiliṭṭhaasaṅkilesikā.

Sammāsaṅkappo avitakkavicāramatto; satta maggaṅgā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

Sammāsaṅkappo pītisahagato, sukhasahagato, na upekkhāsahagato; satta maggaṅgā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā.

Neva dassanena na bhāvanāya pahātabbā.

Neva dassanena na bhāvanāya pahātabbahetukā.

Siyā apacayagāmino, siyā nevācayagāmināpacayagāmino.

Siyā sekkhā, siyā asekkhā.

Appamāṇā.

Appamāṇārammaṇā.

Paṇītā.

Siyā sammattaniyatā, siyā aniyatā.

Na maggārammaṇā, siyā maggahetukā, siyā maggādhipatino; siyā na vattabbā “maggahetukā”tipi, “maggādhipatino”tipi.

Siyā uppannā, siyā anuppannā, siyā uppādino.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Bahiddhārammaṇā.

Anidassanaappaṭighā.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

Sammādiṭṭhi hetu, satta maggaṅgā na hetū, sahetukā, hetusampayuttā. Sammādiṭṭhi hetu ceva sahetukā ca, satta maggaṅgā na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū. Sammādiṭṭhi hetu ceva hetusampayuttā ca, satta maggaṅgā na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū. Satta maggaṅgā na hetū sahetukā, sammādiṭṭhi na vattabbā “na hetu sahetukā”tipi, “na hetu ahetukā”tipi.

3.2.2. Cūḷantaraduka

Sappaccayā. Saṅkhatā. Anidassanā. Appaṭighā. Arūpā. Lokuttarā. Kenaci viññeyyā, kenaci na viññeyyā.

3.2.3. Āsavagocchaka

No āsavā. Anāsavā. Āsavavippayuttā. Na vattabbā “āsavā ceva sāsavā cā”tipi, “sāsavā ceva no ca āsavā”tipi. Na vattabbā “āsavā ceva āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi. Āsavavippayuttā. Anāsavā.

11.3.2.4. Saṁyojanagocchakādi

No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe….

3.2.10. Mahantaraduka

Sārammaṇā. No cittā. Cetasikā. Cittasampayuttā. Cittasaṁsaṭṭhā. Cittasamuṭṭhānā. Cittasahabhuno. Cittānuparivattino. Cittasaṁsaṭṭhasamuṭṭhānā. Cittasaṁsaṭṭhasamuṭṭhānasahabhuno. Cittasaṁsaṭṭhasamuṭṭhānānuparivattino. Bāhirā. No upādā. Anupādinnā.

11.3.2.11. Upādānagocchakādi

No upādānā …pe… no kilesā …pe… na dassanena pahātabbā. Na bhāvanāya pahātabbā. Na dassanena pahātabbahetukā. Na bhāvanāya pahātabbahetukā. Sammāsaṅkappo avitakko, satta maggaṅgā siyā savitakkā, siyā avitakkā. Sammāsaṅkappo savicāro, satta maggaṅgā siyā savicārā, siyā avicārā. Sammāsaṅkappo sappītiko, satta maggaṅgā siyā sappītikā, siyā appītikā. Sammāsaṅkappo pītisahagato, satta maggaṅgā siyā pītisahagatā, siyā na pītisahagatā. Sammāsaṅkappo sukhasahagato, satta maggaṅgā siyā sukhasahagatā, siyā na sukhasahagatā. Sammāsaṅkappo na upekkhāsahagato, satta maggaṅgā siyā upekkhāsahagatā, siyā na upekkhāsahagatā. Na kāmāvacarā. Na rūpāvacarā. Na arūpāvacarā. Apariyāpannā. Siyā niyyānikā, siyā aniyyānikā. Siyā niyatā, siyā aniyatā. Anuttarā. Araṇāti.

Pañhāpucchakaṁ.

Maggaṅgavibhaṅgo niṭṭhito.