The Teachings of the Buddha comprise of three trainings. These are the training in morality, the training in meditation, and the training in wisdom. The training in morality (sila) is laid out in the Vinaya for monks, nuns, and laypersons; the Suttas refer to the training in meditation (samadhi); Abhidhamma is the training in wisdom (panna). A person who wants to come out of suffering needs to complete the three trainings, that is the Noble Eightfold Path that consists of sila, samadhi and panna.
Dr. Mehm Tin Mon writes in "The Essence of Buddha Abhidhamma" (1995: pp. 269, 270):
'Magga' means 'path'. Unwholesome constituents combine to form a path leading to the woeful state whereas wholesome constituents combine to form a path leading to the blissful state up to Nibbana.
1. Samma-ditthi = right view, it is pañña present in 8 maha-kusala cittas, 8 maha-kiriya cittas and 26 appana javanas.
2. Samma-sankappa = right thought; it is vitakka present in the above 42 cittas.
3. Samma-vaca = right speech; it is samma-vaca cetasika present in 8 maha-kusala cittas and 8 lokuttara cittas.
4. Samma-kammanta = right action; it is samma-kammanta cetasika present in 8 maha-kusala cittas and 8 lokuttara cittas.
5. Samma-ajiva = right livelihood; it is samma-ajiva cetasika present in 8 maha-kusala cittas and 8 lokuttara cittas.
6. Samma-vayama = right effort; it is viriya present in 8 maha-kusala cittas and 8 maha-kiriya cittas and 26 appana-javanas.
7. Samma-sati = right mindfulness; it is sati-cetasika present in the above 42 cittas.
8. Samma-samadhi = right concentration; it is ekaggata present in the above 42 cittas.
9. Miccha-ditthi = wrong view; it is ditthi present in 4 lobha-mula ditthi-sampayutta cittas.
10. Miccha-sankappa = wrong thought; it is vitakka present in 12 akusala-cittas.
11. Miccha-vayama = wrong effort; it is viriya present in 12 akusala-cittas.
12. Miccha-samadhi = wrong concentration; it is ekaggata present in 12 akusala cittas.
In the Visuddhimagga it is stated (XVI 95 - 101):
95. Also the path is of one kind as what should be developed.
It is of two kinds classed according to serenity and insight, or classed according to seeing and developing.
It is of three kinds classed according to the three aggregates; for the [path], being selective, is included by the three Aggregates, which are comprehensive, as a city is by a kingdom, according as it is said 'The three aggregates are not included in the Noble Eightfold Path, friend Visakha, but the Noble Eightfold Path is included by the three aggregates. Any right speech, any right action, any right livelihood: these are included in the virtue aggregate. Any right effort, any right mindfulness, any right concentration: these are included in the concentration aggregate. Any right view, any right thinking: these are included in the understanding aggregates (Majjhima Nikaaja, i, 301).
96. For here the three beginning with right speech are virtue and so they are included in the virtue aggregate, being of the same kind. For although in the text the description is given in the locative case as 'in the virtue aggregate', still the meaning should be understood according to the instrumental case [that is, 'by the virtue aggregate'.]. As to the three beginning with right effort, concentration cannot of its own nature cause absorption through unification on the object; but with energy accomplishing its function of exerting and mindfulness accomplishing its function of preventing wobbling, it can do so.
97. Here is a simile: three friends, [thinking,] 'We will celebrate the festival', entered a park. Then one saw a champak tree in full blossom, but he could not reach the flowers by raising his hand. The second bent down for the first to climb on his back. But although standing on the other's back, he still could not pick them because of his unsteadiness. Then the third offered his shoulder [as support]. So standing on the back of the one and supporting himself on the other's shoulder, he picked as many flowers as he wanted and after adorning himself, he went and enjoyed the festival.
98. And so it is with this. For the three states beginning with right effort, which are born together, are like the three friends who enter the park together. The object is like the champak tree in full blossom. Concentration, which cannot of its own nature bring about absorption by unification on the object, is like the man who could not pick the flower by raising his arm. Effort is like the companion who bent down, giving his back to mount upon. Mindfulness is like the friend who stood by, giving his shoulder for support. Just as standing on the back of the one and supporting himself on the other's shoulder he could pick as many flowers as he wanted, so too, when energy accomplishes its function of exerting and when mindfulness accomplishes its function of preventing wobbling, with the help so obtained concentration can bring about absorption by unification of the object. So here in the concentration aggregate it is only concentration that is included as of the same kind. But effort and mindfulness are included because of their action [in assisting].
99. Also as regards right view and right thinking, understanding cannot of its own nature define an object as impermanent, painful, not self. But with applied thought giving [assistance] by repeatedly hitting [the object] it can.
100. How? Just as a money changer, having a coin placed in his hand and being desirous of looking at it on all sides equally, cannot turn it over with the power of his eye only, but by turning it over with his fingers he is able to look at it on all sides, similarly understanding cannot of its own nature define an object as impermanent and so on. But [assisted] by applied thought with its characteristic of directing the mind on to [the object] and its function of striking and threshing, as it were, hitting and turning over, it can take anything given and define it. So here in the understanding aggregate it is only right view that is included as of the same kind. But right thinking is included because of its action [in assisting].
101. So the path is included by the three aggregates. Hence it was said that it is of three kinds classed according to the three aggregates. And it is of four kinds as the path of Stream-entry and so on.
To be continued.
Bibliography
Dr. Mehm Tin Mon, 1995, "The Essence of Buddha Abhidhamma", publisher Mehm Tay Zar Mon, Yangon
Bhadantacariya Buddhaghosa, (no date), "The Visuddhimagga", translated from the Pali by Bhikkhu Nanamoli, Singapore Buddhist Meditation Centre, Singapore
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