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...There are no distinct path factors of wrong speech, wrong action, and wrong livelihood, since these are simply unwholesome modes of conduct motivated by defilements. There is no factor of wrong mindfulness, since mindfulness is an exclusively beautiful cetasika absent in the unwholesome cittas.
AN 10.103: Micchatta Sutta wrote:In a person of wrong view, wrong resolve comes into being. In a person of wrong resolve, wrong speech. In a person of wrong speech, wrong action. In a person of wrong action, wrong livelihood. In a person of wrong livelihood, wrong effort. In a person of wrong effort, wrong mindfulness. In a person of wrong mindfulness, wrong concentration.
SN 45.1: Avijja Sutta wrote:Monks, ignorance is the leader in the attainment of unskillful qualities, followed by lack of conscience & lack of concern. In an unknowledgeable person, immersed in ignorance, wrong view arises. In one of wrong view, wrong resolve arises. In one of wrong resolve, wrong speech... In one of wrong speech, wrong action... In one of wrong action, wrong livelihood... In one of wrong livelihood, wrong effort... In one of wrong effort, wrong mindfulness... In one of wrong mindfulness, wrong concentration arises.
MN 117: Maha-cattarisaka Sutta wrote:And what is wrong view? 'There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.' This is wrong view.
And what is wrong resolve? Being resolved on sensuality, on ill will, on harmfulness. This is wrong resolve.
And what is wrong speech? Lying, divisive tale-bearing, abusive speech, & idle chatter. This is wrong speech.
And what is wrong action? Killing, taking what is not given, illicit sex. This is wrong action.
And what is wrong livelihood? Scheming, persuading, hinting, belittling, & pursuing gain with gain. This is wrong livelihood.
culaavuso wrote:It seems like there is an opposite for every path factor
The seventy-two kinds of entities have (already) been described with their characteristics. Now I will speak of their categories in the ways that are applicable.
I will speak of their categories: Having described the four ultimate realities with their seventy-two constituents, the author will now show how they are grouped into various categories employed for the classification in the Abhidhamma Pitika
Twelve path factors: (1) right view, (2) right intention, (3) right speech, (4) right action, (5) right livelihood, (6) right effort, (7) right mindfulness, (8) right concentration, (9) wrong view, (10) wrong intention, (11) wrong effort, (12) wrong concentration.
Here the word "path" is used in the sense of that which leads to a particular destination, that is, towards the blissful states of existence, the woeful states, and Nibbana. Of the twelve factors, the first eight lead to the blissful states and Nibbana, the last four lead to the woeful states.
These twelve path factors can be reduced to nine cetasikas. Right view is the cetasika of wisdom. Right intention, right effort, right mindfulness and right concentration are, respectively, the cetasikas of initial application, energy, mindfulness, and one pointedness found in wholesome and indeterminate cittas with roots. Right speech, right action, and right livelihood are the three abstinences (virati) found collectively in the supramundane cittas and seperately on particular occasions in mundane wholesome cittas.
Of the four wrong path factors, wrong view is the cetasika of views, and is the only exclusively unwholesome cetasika among the path factors. The other three factors are, in order, the cetasikas of initial application, energy, and one-pointedness in the unwholesome cittas. There are no distinct path factors of wrong speech, wrong action, and wrong livelihood, since these are simply unwholesome modes of conduct motivated by defilements. There is no factor of wrong mindfulness, since mindfulness is an exclusively beautiful cetasika absent in the unwholesome cittas.
Not all eight factors of the wrong path are cetasikas which are path-condition. The four factors of wrong speech, wrong action, wrong livelihood and wrong mindfulness are not among the akusala cetasikas which are conditioning factors of path-condition. Wrong speech, wrong action, wrong livelihood are not specific cetasikas; they comprise different unwholesome actions motivated by akusala cetana, unwholesome volition, which accompanies akusala citta. Wrong mindfulness does not function as path-condition; the cetasika mindfulness, sati can only accompany sobhana citta, it connot be akusala. Wrong mindfulness is a description of lack of mindfulness, lack of attention to akusala, of lobha.
In five ways mind is a condition for mind-and-matter:
Roots, jhana factors, path factors are a condition for conascent mind-and-matter by way of root, etc.....
Path Condition (18) is a condition where a conditioning state relates to the conditioned states by causing them to function as a means for reaching a particular destination. The conditioning states in this relation are the twelve path factors, which reduce to nine cetasikas(see VII,17,23). The four wrong path factors are the means for reaching the woeful destinations; the eight right path factors are the means for reaching the blissful destinations and Nibbana. The conditioned states are all cittas except the eighteen that are rootless, the associated cetasikas, and the conascent material phenomena. While the path factors in the resultant and functional cittas do not lead to any destinations, they are still classed as path factors because, considered abstractly in their own nature, they are identical with those capable of leading to different destinations.
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