SUTTA 117

[^1099]: Ariyam sammā samādhim sa-upanisam saparikkhāram. MA explains "noble" here as supramundane, and says that this is the concentration pertaining to the supramundane path. Its "supports and requisites," as will be shown, are the other seven path factors.

[^1100]: Pubbangamā, lit. "the forerunner." MA says that two kinds of right view are forerunners: the right view of insight, which investigates formations as impermanent, suffering, and non-self; and the right view of the path, which arises as a consequence of insight and effects the radical destruction of defilements. The right view of insight as the forerunner seems to be shown in $\S \S 4,10$, 16,22 and 28 ; the right view of the path as forerunner in $\S \S 34$ and 35 .

[^1101]: This statement suggests that in order to acquire right view about the nature of reality, one must first be able to distinguish between wrong and right teachings on the nature of reality. MA says that this is the right view of insight which understands wrong view as an object by penetrating its characteristics of impermanence, etc., and which understands right view by exercising the function of comprehension and by clearing away confusion.

[^1102]: This is mundane right view, a meritorious factor that conduces to a favourable rebirth but cannot by itself issue in a transcendence of conditioned existence.

[^1103]: This definition defines supramundane right view as the wisdom (paññā) found among the requisites of enlightenment as a faculty, power, enlightenment factor, and path factor. The definition is formulated by way of the cognitive function rather than the objective content of the view. Elsewhere (MN 141.24) the right view of the path is defined as knowledge of the Four Noble Truths. We may understand that the conceptual comprehension of the four truths falls under mundane right view, while the direct penetration of the truths by realising Nibbāna with the path constitutes supramundane right view.

[^1104]: MA: They accompany right view as its co-existents and precursors. Right effort and right mindfulness are co-existent with supramundane right view; the right view of insight is the precursor of supramundane right view.

[^1105]: MA explains this as the right view of insight which understands right intention by way of its function and by clearing away confusion. It seems, though, that a more elementary discrimination of the two kinds of intention is the issue.

[^1106]: This is the standard definition of right intention as a factor of the Noble Eightfold Path; see MN 141.25.

[^1107]: In this definition, the factor of intention (sankappa) is identified with applied thought (vitakka), which is further specified as the factor responsible for absorption by fixing and directing the mind upon its object. For applied thought as "verbal formation," see MN 44.15.

[^1108]: MA: This statement refers exclusively to the co-existent factors accompanying supramundane right intention. In the preliminary phase of the practice, the three mundane right intentions arise separately, but at the moment of the supramundane path, a single right intention arises cutting off the threefold wrong intention. Thus the supramundane right intention may also be described as the intention of renunciation, non-ill will, and non-cruelty. The same method applies to right speech, etc.

[^1109]: Whereas mundane right speech is exercised in four different modes according to the type of wrong speech from which there is abstinence, on the occasion of the supramundane path, the single factor of right speech exercises the fourfold function of cutting off the tendencies towards the four kinds of wrong speech. The same principle applies to right action.

[^1110]: These are wrong means for bhikkhus to acquire their requisites; they are explained at Vsm I, 61-65. MA says that those mentioned in the sutta are not the only kinds of wrong livelihood, which include any mode of earning one's living that involves transgression of the precepts. At AN 5:177/iii.208, the Buddha mentions five kinds of wrong livelihood for lay people: dealing in arms, beings, meat, intoxicants, and poisons.

[^1111]: MA explains that for one having the right view of the path, the right intention of the path comes into being; similarly, for one having the right view of the fruit, the right intention of the fruit comes into being. Similarly, the following factors except the last two also refer to the supramundane path.

[^1112]: The additional two factors possessed by the arahant are right knowledge, which can be identified with his reviewing knowledge that he has destroyed all the defilements, and right deliverance, which can be identified with his experience of liberation from all defilements.

[^1113]: The twenty factors on the wholesome side are the ten right factors and the wholesome states that originate from each; the twenty factors on the unwholesome side are the ten wrong factors and the unwholesome states that originate from each. Hence the name "The Great Forty."

[^1114]: MA says only that these two were individuals who lived in the country of Okkala. Otherwise their identity is unknown.