Hello SekhaSekha wrote: My point is this:
1) every right view is a factor of the path
2) saying that there is a right view 'saasava' is in contradiction with statements made in other suttas
I would encourage you to find a sutta that explains the 1st sort of right view ends the asava. MN 60 is a discourse about the 1st sort of right view & I do not recall it mentioning ending the asava. Instead, I recall it explaining the 1st sort of right view results in the Three Skilful Actions and rebirth in heaven.
I can only recollect sutta that explain the 2nd sort of (lokuttara ) right view (such as the Four Noble Truths or the Three Characteristics) as the means of ending the asava.
When the mind was thus concentrated, purified, bright, unblemished, rid of defilement, pliant, malleable, steady, & attained to imperturbability, I directed it to the knowledge of the ending of the mental fermentations. I discerned, as it had come to be, that 'This is stress... This is the origination of stress... This is the cessation of stress... This is the way leading to the cessation of stress... These are fermentations... This is the origination of fermentations... This is the cessation of fermentations... This is the way leading to the cessation of fermentations.' My heart, thus knowing, thus seeing, was released from the fermentation of sensuality, released from the fermentation of becoming, released from the fermentation of ignorance. With release, there was the knowledge, 'Released.' I discerned that 'Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.'
And what is the development of concentration that, when developed & pursued, leads to the ending of the effluents? There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates: 'Such is form, such its origination, such its passing away. Such is feeling, such its origination, such its passing away. Such is perception, such its origination, such its passing away. Such are fabrications, such their origination, such their passing away. Such is consciousness, such its origination, such its disappearance.' This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
He discerns that 'This mode of perception is empty of the effluent of sensuality... becoming... ignorance. And there is just this non-emptiness: that connected with the six sensory spheres, dependent on this very body with life as its condition.' Thus he regards it as empty of whatever is not there. Whatever remains, he discerns as present: 'There is this.' And so this, his entry into emptiness, accords with actuality, is undistorted in meaning, pure — superior & unsurpassed
This view is new to me, which appears to explain mere morality will ultimately lead to Nibbana. My understanding is only the extinguishing of craving & self-view can leads to Nibbana. It is my understanding that it is impossible for only the morality factors in the 1st sort of right view to result in Nibbana.Sekha wrote:I have to correct myself. I have read my article again and I did find out that some teachings of the Buddha, although they ultimately lead to Nibbana, may lead in between to attachment to *favorable* rebirth. The right view that may have lead that brahman to the Brahma world is a factor of the path, and it will lead him to Nibbana
My understanding is the four right strivings can be lokuttara dhamma, as they are fulfilled with vimamsa , which is a wisdom factor. The 4 right strivings are including with the 4 satipatthana, the 4 right efforts, the 5 faculties, the 5 powers, the 7 factors of enlightenment & the 8 fold path in the 37 bodhipakiyadhammas, i.e., the 37 enlightenment dhammas.Sekha wrote:Just the same way as the path uses desire (chanda) as a basis for the four right strivings that lead ultimately to the cessation of desire.
Chanda is not necessarily craving & can be lokuttara. My recollection is the discourse about chandha ending chanda was spoken by Ananda, who was prone to error. Nibbana is the destruction of craving (tanha) rather than the destruction of chanda (zeal; path devotion).