In the case of path-condition, magga-paccaya,
the cetasikas which are called path-factors are the conditioning dhammas
(paccayas) and these are related to the dhammas arising together with
them, the conditioned dhammas (paccayupanna dhammas), by way of path-condition,
magga-paccaya. The path-factors which are path-condition are not merely
the factors of the noble eightfold path which leads to enlightenment, but
the term path-factor should be taken in a wider sense. Path-factors can
be akusala cetasikas which constitute the wrong path, or they can be sobhana
cetasikas which constitute the right path. The path-factors of the wrong
path lead downwards, to an unhappy rebirth, and the path-factors of the
right path lead to a happy rebirth, or, when they are constituents of the
noble eightfold path, they lead to deliverance from the cycle of birth and
death.
In the "Dialogues of the Buddha"
(III, no. 33, The Recital, VIII) the path-factors of the wrong path are
summed up as follows:
Eight wrong factors of character and conduct, to wit, wrong views, thinking, speech, action, livelihood, effort, mindfulness, concentration.
Wrong speech, wrong action and
wrong livelihood are not cetasikas, but they are unwholesome actions
motivated by akusala cetana, unwholesome volition, which accompanies
akusala citta. Neither is wrong mindfulness a cetasika, but it designates
lack of attention to kusala, lack of mindfulness which is a property of
akusala citta. The cetasika mindfulness, sati, can only accompany sobhana
citta, it cannot be akusala. Since the four factors of wrong speech, wrong
action, wrong livelihood and wrong mindfulness are not cetasikas they are
not conditioning factors of path-condition.
The other four factors of the
wrong path are akusala cetasikas, namely: wrong view, wrong thinking,
wrong effort and wrong concentration. Thus, they are conditioning factors
of path-condition. We read in the "Patthana" (Faultless Triplet, VII, Investigation
Chapter, §432, IV):
Faulty state (akusala dhamma) is related to faulty state by path-condition. Faulty path-factors are related to their associated khandhas[148] by path-condition.
Wrong view (miccha-ditthi)
is an akusala cetasika arising with four types of lobha-mula-citta[149].
There can be wrong view about kamma and vipaka, one may believe that good
and bad deeds do not produce their appropriate results. It is wrong view
to take realities for permanent or for "self". Wrong view conditions wrong
practice of the Dhamma, it conditions taking the wrong path for the right
path. This happens, for example, when someone believes that he should not
be aware of akusala, that akusala should be suppressed before vipassana
can be developed. By understanding that akusala citta is conditioned by
numerous factors, some of which are stemming from the past, and some of
which are factors of the present, we can be reminded to be aware of akusala
in order to see it as a conditioned nama, not self.
When someone teaches wrong
practice the speech he utters is a kind of rupa produced by citta. Wrong
view conditions that speech by way of path-condition. The "Patthana" (in
the same section, §432, V), under the heading of akusala dhamma which
conditions indeterminate dhamma, states that akusala path-factors condition
mind-produced rupa by way of path-condition. As we have seen, indeterminate
dhamma, avyakata dhamma, is neither kusala nor akusala. Conditioned dhammas
which are indeterminate include: vipakacitta, kiriyacitta and rupa. In the
following definition indeterminate dhamma means rupa. We read:
(V) Faulty state (akusala dhamma) is related to indeterminate state by path-condition.
Faulty path-factors are related to mind-produced matter by path-condition.
In the next item, under
the section of akusala dhamma which conditions (another) akusala dhamma
and indeterminate dhamma, the "Patthana" states that akusala path-factors
condition the accompanying citta and cetasikas and also rupa produced
by citta by way of path-condition. We read:
(VI) Faulty state is related to faulty and indeterminate state by path-condition. Faulty path-factors are related to (their) associated khandhas and mind-produced matter by path-condition.
Wrong thinking (miccha-sankappa)
is the cetasika vitakka, thinking, which "touches" the object so that
citta can cognize it. This factor can also condition wrong speech by way
of path-condition. When we slander, wrong thinking conditions the words
we utter by way of path-condition.
Wrong effort (miccha-vayama)
is viriya cetasika which is akusala. It strengthens and supports the
accompanying dhammas so that they can perform their functions in an unwholesome
way.
Wrong concentration (miccha-samadhi)
is ekaggata cetasika which conditions citta to focus on one object. Wrong
concentration conditions akusala citta to focus on the object in an unwholesome
way.
The factors of the wrong
path perform each their own function while they condition citta, cetasikas
and mind-produced rupa by way of path-condition. While the factors of
the wrong path condition the accompanying dhammas there can be wrong speech,
wrong action and wrong livelihood. We can easily indulge in idle speech
and this may not seem to be harmful. However, one kind of akusala can lead
to other kinds of akusala by way of natural decisive support-condition, pakatupanissaya
paccaya, as we have seen[150]. Any degree of akusala is dangerous. The
study of the factors of the wrong path can remind us to realize when we
are on the wrong path which leads downwards. Someone may take wrong effort
for right effort and wrong concentration for right concentration. He may
for example try very hard to focus on a particular object such as breath
without right understanding of what breath is: a rupa conditioned by citta.
He may believe that he can develop calm with concentration on breath but
he does not realize when there is desire for result instead of kusala citta
with calm. Or someone may think that he should try to concentrate on rupas
of the body and that he in that way can experience the arising and falling
away of realities. The development of the eigthfold path is the development
of right understanding of any reality which appears because of conditions.
If someone selects particular realities as objects of awareness or if he
tries to apply himself to certain techniques in order to hasten the development
of insight he is on the wrong path.
The factors of the right
path are the following sobhana cetasikas:
- right view (samma-ditthi)
- right thinking (samma-sankappa)
- right speech (samma-vaca)
- right action (samma-kammanta)
- right livelihood (samma-ajiva)
- right effort (samma-vayama)
- right mindfulness (samma-sati)
- right concentration (samma-samadhi)
We read about these factors
in the "Patthana" (Faultless Triplet, VII, Investigation Chapter, §432)
under the following three headings: kusala dhamma conditions (other) kusala
dhammas, kusala dhamma conditions indeterminate dhamma (namely rupa, produced
by citta), kusala dhamma conditions (other) kusala dhammas and indeterminate
dhamma (rupa, produced by citta):
(I) Faultless state (kusala dhamma) is related to faultless state by path-condition.
Faultless path factors are related to (their) associated khandhas by path-condition.
(II) Faultless state is related to indeterminate state by path-condition.
Faultless path-factors are related to mind-produced matter by path-condition.
(III) Faultless state is related to faultless and indeterminate state by path-condition.
Faultless path-factors are related to (their) associated khandhas and mind-produced matter by path-condition.
The factors of
the right path are sobhana cetasikas which condition sobhana cittas. They
condition maha-kusala cittas, maha-vipakacittas and maha-kiriyacittas and
also mind-produced matter by way of path-condition[151]. They condition rupavacara
cittas and arupavacara cittas by way of path-condition. They also condition
lokuttara cittas by way of path-condition. Not all path-factors arise with
each kind of sobhana citta. The quality and the degree of the path-factors
is variegated since they accompany different kinds of sobhana cittas. As
we have seen, citta and the accompanying cetasikas condition one another
by conascence-condition, by mutuality-condition, by dependence-condition
and by other conditions. Evenso the sobhana citta and the cetasikas which
are the path-factors condition one another in these different ways. Sobhana
cittas may arise without the path-factor samma-ditthi, panna or right understanding,
or they may be accompanied by samma-ditthi. As we have seen, the development
of the right path leads to happy rebirths or to freedom from the cycle of
birth and death. The performing of wholesome deeds without the development
of right understanding of nama and rupa can lead to a happy rebirth, but
it does not lead to the eradication of the wrong view of self and of the
other defilements, and thus, it does not lead to freedom from rebirth.
The path-factor
samma-ditthi can have many degrees. It can be intellectual understanding
of kusala and akusala and their results, or panna which directly understands
kusala as kusala and akusala as akusala, or right understanding of nama and
rupa as non-self. Only right understanding of the true nature of nama and
rupa will lead to detachment from the "self" and from all realities, and
then there will be freedom from the cycle of birth and death. When the noble
eightfold path which leads to the end of rebirth is being developed the object
of panna is a nama or rupa which appears at the present moment. Through mindfulness
of realities appearing in our daily life samma-ditthi of the eightfold
path can come to see them as they are, as non-self.
Samma-sankappa,
right thinking, is vitakka cetasika which is sobhana. It assists each kusala
citta which is intent on wholesomeness, it "touches" the object of wholesomeness.
When right thinking is a factor of the noble eightfold path it has to
accompany right understanding, panna. Right thinking "touches" the nama
or rupa which appears so that panna can understand it as it is. As we have
seen, this cetasika also functions as jhana-condition for the accompanying
dhammas. A reality can condition other realities in more than one way.
There are three
cetasikas which are sila, namely: right speech, right action and right livelihood.
They are actually the three abstinences or virati cetasikas which are:
- abstinence from wrong speech (vaciduccarita virati)
- abstinence from wrong action (kayaduccarita virati)
- abstinence from wrong livelihood (ajivaduccarita virati)
They may, one at
a time, accompany kusala citta when the occasion arises. They do not accompany
each kusala citta.
While we abstain from
wrong action or speech there can be awareness and right understanding
of nama and rupa. Panna can realize that the cetasika which abstains from
akusala is non-self, that it arises because of its appropriate conditions.
When panna really sees the disadvantage and danger of akusala there are
conditions for abstaining from it and there is no need to think, "I shall
abstain from akusala". However, if virati cetasika, the cetasika which abstains
from akusala, does not accompany the citta at such a moment there isn't
anybody who can abstain.
The three abstinences
which accompany cittas of the sense-sphere, kamavacara cittas, arise
only one at a time. However, when lokuttara citta arises all three abstinences
accompany the lokuttara citta and then nibbana is the object. Thus, the
object of the abstinences which are lokuttara is different from the object
of the abstinences which accompany cittas of the sense-sphere. The abstinences
which are lokuttara are the right speech, the right action and the right
livelihood of the supramundane eightfold path. They fulfill their function
of path-factors by eradicating the conditions for wrong speech, wrong action
and wrong livelihood. The tendencies to these kinds of evil conduct are
eradicated at the subsequent stages of enlightenment. The magga-citta (path-consciousness)
as well as the phala-citta (fruition-consciousness), which is the result
of the magga-citta and immediately succeeds it in the same process, are
accompanied by all three abstinences. Right action, right speech and right
livelihood do not accompany the maha-kiriyacitta of the arahat. He has eradicated
all akusala and therefore there is no need for him to abstain from akusala.
Neither do the three abstinences accompany jhanacitta since the jhanacitta
is remote from sense impressions and there is thus no opportunity to abstain
from the defilements connected with sense impressions.
Samma-vayama or
right effort is another factor of the right path. It is viriya cetasika
(energy or effort) which strengthens and supports the accompanying dhammas
so that they are intent on kusala. When it accompanies right understanding
of the noble eightfold path it is energy and courage to persevere being
aware of nama and rupa which appear. When there is mindfulness of nama
and rupa right effort has arisen already because of conditions and it performs
its function; there is no need to think of making an effort. When we think,
"I can exert effort, I can strive", with an idea of self who can do so,
there is akusala citta which desires to reach the goal. There is wrong effort
without our noticing it. Right effort, when it accompanies right understanding,
supports the other factors of the eightfold path, but we should remember
that it arises because of its own conditions, that it is non-self.
We read in the "Gradual
Sayings" (Book of the Threes, Ch V, §49, Ardent energy):
Monks, on three occasions ardent energy is to be exerted. What three?
To prevent the arising of evil, unprofitable states not yet arisen; to cause the arising of good, profitable states not yet arisen; to endure bodily feelings that have arisen, feelings which are painful, sharp, bitter, acute, distressing and unwelcome, which drain the life away. These are the three occasions...
Now when a monk exerts himself on these three occasions, he is called "strenuous, shrewd and mindful for making an end of dukkha."
This sutta
reminds us that right effort has to accompany right understanding, otherwise
there cannot be the development of all the conditioning factors leading
to the end of dukkha. Since we are born, there are conditions for sickness
and pain, we cannot control our body. Also at such moments right understanding
can be developed. Then there is right effort performing its function
of supporting the associated dhammas.
Samma-sati,
right mindfulness, is non-forgetfulness of what is wholesome. Mindfulness
arises with each sobhana citta. There is mindfulness of the levels of
dana, sila and bhavana. When it accompanies right understanding of the
eightfold path it is a factor of the eightfold path. When there is right
mindfulness of the nama or rupa which appears understanding of that reality
can be developed. Mindfulness does not last, it arises just for a moment,
but it can be accumulated. It cannot arise when there are no conditions
for it.
There are different
levels of mindfulness. There may not yet be mindfulness of the level
of satipatthana, mindfulness of nama and rupa with the purpose of realizing
them as non-self. However, there may be mindfulness of another level,
namely, mindfulness of akusala citta when it has arisen and in this way
one learns to see akusala as akusala. We may have aversion towards someone
else's words and behaviour and we are about to answer back. But when mindfulness
arises and we see that aversion is ugly, we may refrain from speaking unpleasant
words. At such a moment we are considerate of the other person's feelings
and we do not think of ourselves. There can be more understanding of kusala
as kusala and of akusala as akusala through our own experience. When sati
arises we can be encouraged to go on developing all kinds of wholesomeness
and considering realities in our daily life. When we learn to be less
selfish and develop kindness, thoughtfulness and patience, these wholesome
qualities will support panna to become detached from the idea of self.
The clinging to the idea of self has to be combatted on all levels of our
life. That is why all the wholesome factors which have been accumulated,
the sobhana cetasikas which are included in sankharakkhandha, the khandha
of "formations", need to perform their function; they support one another
and are together the conditions for right mindfulness of nama and rupa. There
should not be clinging to reach the goal soon. The truth of anatta cannot
be realized unless there is the development of all the different kinds of
kusala for many lives.
Samma-samadhi,
right concentration, is another factor of the right path. Kusala citta
which is intent on dana, sila or bhavana is accompanied by right concentration
which conditions the citta and accompanying cetasikas to focus on the object
in the wholesome way. Right concentration which is a factor of the eightfold
path has to accompany right understanding of the eightfold path. We read
in the "Kindred Sayings" (V, Maha-vagga, XLV, Kindred Sayings on the Way,
Ch III, Perversion, §8, Concentration) that the Buddha, while he was
at Savatthi, said to the monks:
I will teach you, monks, the ariyan right concentration, which is associated and equipped. Do you listen to it.
And what, monks, is the ariyan right concentration which is associated and equipped? It is (associated with) right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness and right concentration.
Now, monks, the one-pointedness of mind which is equipped with these seven limbs is called "the ariyan right concentration which is associated, likewise which is equipped."
When
panna realizes the true nature of the nama or rupa which appears, there
is right concentration which assists the citta and the accompanying cetasikas
to experience the object. There is no need to think of focusing on the
nama or rupa which appears. As we have seen, right concentration also conditions
the sobhana citta and cetasikas it accompanies by way of jhana-condition.
When
right understanding of nama and rupa is being developed the other path-factors
develop together with right understanding. Some people believe that one
should first develop sila and samatha before one develops vipassana, right
understanding of nama and rupa. All kinds of wholesomeness are beneficial
and they can be developed along with right understanding. However, there
is no particular order according to which different ways of kusala should
be developed. It depends on the accumulations of the individual, on natural
decisive support-condition, and on other conditions which type of kusala
citta arises at a particular moment. When right understanding of the eightfold
path arises the object experienced at that moment is a nama or rupa which
appears.
Panna
of the noble eightfold path develops very gradually. When it is more
developed different stages of insight can arise. The first stage of insight
is knowing the difference between the characteristic of nama and of rupa,
and it is at a later stage of insight that their arising and falling away
can be realized. We may think of the stages of insight but then longing
for them is likely to arise and panna will not develop. Instead of thinking
of the stages of insight we should consider realities which appear now,
at this very moment, so that we can have more understanding of them.
When
seeing arises it sees all that appears through the eyesense. Seeing only
sees, it does not think or classify what is seen as different things. When
we know that there is a tree or a house we classify different shapes, different
images of a "whole" and identify them. That is not seeing. However, if there
had not been seeing of all that appears through the eyes there could not
be thinking about it. It is the same in the case of hearing. When hearing
hears sound, there is no thinking, no classifying. However, since there is
hearing there can be thinking of the meaning of the sounds which are heard.
There is so much to be considered in daily life and we have hardly begun
to do so. When we consider realities which appear in daily life and begin
to be mindful of them, right understanding of the eightfold path develops.
It develops because of conditions, we do not have to think of progress or
worry about the lack of progress. By the development of the noble eightfold
path enlightenment can be attained and defilements can be eradicated stage
by stage. When the last stage of enlightenment, the stage of the arahat,
has been realized, all defilements are eradicated and there will be the end
of the cycle of birth and death.
Footnotes
[149] See Appendix 2.
[150] See Chapter 8.
[151] See Appendix 2 for details about these cittas.
