English
For in the first method of the division of discourses by the Perfectly Enlightened One, In the first, second, and third, Mixed mundane and supramundane Factors of enlightenment are described. But in the Abhidhamma method, In all four approaches and this question, Only the supramundane is meant. Thus, this analysis of enlightenment factors Is divided and shown Only after extracting the three rounds. Here ends the Bojjhaṅgavibhaṅgavaṇṇanā In the Sammohavinodanī commentary On the Vibhaṅga. 11. Maggaṅgavibhaṅga 1. Suttantabhājanīyavaṇṇanā 486. Now, in the subsequent analysis of the path, "The Noble Eightfold Path," and so on, All should be understood In the same way as described In the Saccavibhaṅga, In the explanation of the path Leading to the cessation of suffering. In the second approach, Where each factor is shown in terms of development, "He develops right view, based on seclusion," and so on, All should be understood In the same way as described In the Bojjhaṅgavibhaṅga. Thus, in terms of both these approaches, The Suttantabhājanīya Is described as mixed, Mundane and supramundane. 2. Abhidhammabhājanīyavaṇṇanā 490. In the Abhidhamma method, Instead of saying "noble," It is said "the eightfold path." Even without saying "noble," This is indeed noble. Just as a king's son, Born from the womb Of the queen consecrated By the head-anointing ceremony, Is indeed a royal prince, Even without being called a royal prince, So too, this should be understood As noble, even without being called noble. The rest here should be understood In the same way as described In the Saccavibhaṅga. 493. Even in the five-factored section, Even without saying "eightfold," It should be understood as eightfold. For there is no supramundane path Called five-factored. This is the teachers' Explanation of equivalent meaning here. But a quibbler says: "There is no supramundane path Called eightfold; It is only five-factored." When told, "Bring a sutta," Unable to find anything else, He will surely bring this sutta passage From the Mahāsaḷāyatanasutta: "Whatever view he has, That is his right view. Whatever thought, effort, mindfulness, Whatever concentration he has, That is his right concentration." "But even before that, his bodily action, verbal action," "His livelihood is perfectly pure." Then he should be told, "Now recite the sutta passage immediately following that." If he recites it, that is good. If he does not, having recited it himself, he should be told, "Thus, this Noble Eightfold Path of his goes to the perfection of development," (M. iii. 431) "By this teaching of the Teacher, your doctrine is refuted; there is no such thing as a fivefold supramundane path, it is only eightfold." Now, these three factors are said to be pure beforehand, but they are purer at the moment of the supramundane path. Then why is 'the fivefold path' taken? To show the excess of function. For at the time when he abandons wrong speech and fulfills right speech, there are no right action and right livelihood. These five causative factors abandon wrong speech; but right speech fulfills itself as abstention. At the time when he abandons wrong action and fulfills right action, there are no right speech and right livelihood. These five causative factors abandon wrong action; but right action fulfills itself as abstention. At the time when he abandons wrong livelihood and fulfills right livelihood, there are no right speech and right action. These five causative factors abandon wrong livelihood; but right livelihood fulfills itself as abstention. To show this excess of function of these five causative factors, the fivefold path is taken. But the supramundane path is only eightfold, there is no such thing as fivefold. "If you say it is eightfold together with right speech, etc., how will you escape from this multiplicity of volitions: four volitions of right speech, three volitions of right action, seven volitions of right livelihood? Therefore, the supramundane path is only fivefold." "We will escape from the multiplicity of volitions; and we will say that the supramundane path is only eightfold." "Are you a reciter of the Great Forty, or not?" He should be asked. If he says, "I am not," He should be told, "You are not a reciter, you do not know." If he says, "I am a reciter," He should be told, "Bring forth the sutta." If he brings forth the sutta, that is skillful, If he does not bring it forth, one should bring it forth oneself from the Uparipaṇṇāsa – "And what, monks, is right speech? I say, monks, that right speech is twofold – There is, monks, right speech with effluents, partaking of merit, ripening in acquisitions; There is, monks, right speech noble, without effluents, supramundane, a factor of the path. "And what, monks, is right speech with effluents, partaking of merit, ripening in acquisitions? Abstinence from false speech, Abstinence from malicious speech, Abstinence from harsh speech, Abstinence from frivolous chatter – This, monks, is right speech with effluents, partaking of merit, ripening in acquisitions. "And what, monks, is right speech noble, without effluents, supramundane, a factor of the path? That, monks, which for one of noble mind, of mind without effluents, Endowed with the noble path, developing the noble path, Is refraining, abstaining, desisting, avoiding from the four verbal wrongdoings – This, monks, is right speech noble, without effluents, supramundane, a factor of the path…pe…. "And what, monks, is right action? I say, monks, that right action is twofold…pe… ripening in acquisitions. "And what, monks, is right action noble, without effluents, supramundane…pe…. "And what, monks, is right livelihood? I say, monks, that right livelihood is twofold…pe… ripening in acquisitions. "And what, monks, is right livelihood noble, without effluents, supramundane, a factor of the path? That, monks, which for one of noble mind, of mind without effluents, Endowed with the noble path, developing the noble path, Is refraining, abstaining, desisting, avoiding from wrong livelihood – This, monks, is right livelihood noble, without effluents, supramundane, a factor of the path" (M.iii.138 ff.). Thus here, each single instance of The four verbal wrongdoings, The three bodily wrongdoings, And wrong livelihood. Abstinence is noble, without influx, supramundane, called a factor of the path. "How is there a multitude of consciousness here? How is there a five-factored path? This Sutta reveals to you, unwilling one, that the supramundane path is eight-factored." If he understands with this much, it is good; if he does not understand, other reasons should be brought forward and he should be made to understand. For it was said by the Blessed One: "In whatever Dhamma-vinaya, Subhadda, the noble eightfold path is not found, neither is a samana found there...pe... In this Dhamma-vinaya, Subhadda, the noble eightfold path is found; here, Subhadda, is a samana...pe... other schools are devoid of samanas." (Dī. Ni. 2.214) In many other hundreds of suttas, only the eightfold path is mentioned. It is also said in the Kathavatthu: "Of paths, the eightfold is the best, of truths, the four feet; Detachment is the best of Dhammas, and the Seeing One of bipeds." (Kathā. 872) – "Is there a Sutta meaning?" "Yes." "Then there is the eightfold path." But if he does not come to understanding even with this, he should be dismissed with, "Go, enter the monastery and drink rice-gruel." It is appropriate that a further reason will be spoken. The rest here is of obvious meaning. Here, methods should be counted. For in the eightfold path, asking from one aspect and answering from one aspect, four thousand methods are distinguished in the four paths. In the fivefold path, asking from one aspect and answering from one aspect, four; asking individually and answering individually, four each, twenty in the five factors. Thus, the previous eight and these twenty, in all, twenty-eight thousand methods are distinguished in the path analysis. And those are only wholesome, resulting in the supramundane. But in result, methods threefold from the wholesome should be done. Commentary on the Abhidhamma Bhājaniya. 3. Commentary on the Questioner 504. In the Questioner, the wholesome nature etc. of the path factors should be understood according to the Pāli. The object... But all the unconditioned, immeasurable things pertaining to Nibbāna are of immeasurable object, not of the path. For neither the path nor the fruit takes the path as its object. Here, as co-nascent cause, the wholesome things are path-caused; or, having made energy or investigation pre-eminent, they are path-lord when cultivating the path; they should not be said to be path-lord in the path-cultivation with desire or mind pre-eminent; nor should they be said to be so at the time of fruition. Nor should they be said to be of a single object in the past, etc.; but since Nibbāna is an external thing, it is called an external object, thus in this question-asking, only supramundane path-factors are spoken of. For the Sammāsambuddha spoke of mundane and supramundane path-factors only in the Suttanta division; but in the Abhidhamma division and in the question-asking, only supramundane ones, thus this path-analysis, having extracted the three rounds, is shown by way of analysis. The End of the Explanation of the Analysis of the Path-Factors in the Commentary on the Analysis in Dispelling Delusion. 12. Analysis of Jhāna 1. Suttanta Division Explanation of the Matrix 508. Now, in the analysis of jhāna immediately after that, first, in the matrix established for the entire Suttanta division, here, the word "here" indicates the basis of the person who has accomplished the preliminary duties and who produces all kinds of jhāna, and it negates the existence of such a thing in another teaching. For it was said, "Here, monks, is a recluse...