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Buddhist Philosophy of Relations, Paṭṭhānuddesa Dīpanī

Buddhist Philosophy of Relations, Paṭṭhānuddesa Dīpanī

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An Abhidhamma exploration of causal relations by Ledi Sayadaw. Wheel Publication 331.
An Abhidhamma exploration of causal relations by Ledi Sayadaw. Wheel Publication 331.

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Published by: Buddhist Publication Society on Sep 16, 2012
Copyright:Attribution Non-commercial


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The twelve path-constituents are the paccaya-dhamma in this relation of magga. They are: right
views, right aspiration, right speech, right action, right livelihood, right endeavour, right
mindfulness, right concentration, wrong views, wrong aspiration, wrong endeavour, and wrong
concentration. There are, however, no distinct mental properties to which to assign the terms
wrong speech, wrong action and wrong livelihood. These are but other names for the four
immoral aggregates (akusala-khandha) which appear under the names of lying and so forth.
Therefore, they are not taken as distinct path constituents. All classes of consciousness and
mental concomitants conditioned by hetu, and all material qualities in co-existence with the hetu-
conditioned mind, are paccayuppanna-dhamma.

In what sense is magga to be understood? It is to be understood in the sense of path, that is, as
the means of reaching the realm of misfortune or the realm of Nibbāna. The eight path-


constituents (right view and so on) lead to Nibbāna. The four wrong path-constituents lead to
the realm of misfortune.

Now the functioning of jhāna is to make the mind straight, steadfast, and ecstatic27

in the
object. “Ecstatic mind” means mind that sinks into the object like a fish in deep water. The
functioning of magga is to make kammic volition in the “way-in” to the circle of existence, and
meditative volition in the “way-out” of the circle, straight and steadfast. It makes them issue in a
course of action, develop, flourish and prosper, and reach a higher plane. This is the distinction
between the two relations.

Here the kammic volition which can produce a rebirth—since it has been worked out in
moral and immoral acts such as taking life, and so forth—is spoken of as “a pathway of
kamma.” And the meditative volition, which arrives at the higher stages—that is, which
proceeds through a succession of stages from the sensuous stage to the transcendental one by
the power of an orderly succession of training-practices, even within the brief period occupied
by one bodily posture, is spoken of as “attaining to different stages.“

To understand this relation, the characteristic mark of each of the path-constituents should also
be separately explained in the manner shown in the Relation of Jhāna.

End of the Magga-relation.

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