[529] Right view (sammādiṭṭhi) is the path in the sense of seeing (dassana); right intention (sammāsaṅkappa) is the path in the sense of fixing [the mind] upon (abhiropana); right speech (sammāvācā) is the path in the sense of taking hold (pariggaha); right action (sammākammanta) is the path in the sense of origination (samuṭṭhāna); right livelihood (sammā-ājīva) is the path in the sense of cleansing (vodāna); right effort (sammāvāyāma) is the path in the sense of exertion (paggaha); right mindfulness (sammāsati) is the path in the sense of establishing (upaṭṭhāna); right concentration (sammāsamādhi) is the path in the sense of non-distraction (avikkhepa).
The mindfulness factor of awakening (satisambojjhaṅga) is the path in the sense of establishing; the investigation-of-dhammas factor of awakening (dhammavicaya-sambojjhaṅga) is the path in the sense of investigation (pavicaya); the energy factor of awakening (vīriya-sambojjhaṅga) is the path in the sense of exertion; the rapture factor of awakening (pīti-sambojjhaṅga) is the path in the sense of pervasion (pharaṇa); the tranquility factor of awakening (passaddhi-sambojjhaṅga) is the path in the sense of calming (upasama); the concentration factor of awakening (samādhi-sambojjhaṅga) is the path in the sense of non-distraction; the equanimity factor of awakening (upekkhā-sambojjhaṅga) is the path in the sense of reflection (paṭisaṅkhāna).
The power of faith (saddhābala) is the path in the sense of being unshakable by faithlessness; the power of energy (vīriyabala) is the path in the sense of being unshakable by laziness; the power of mindfulness (satibala) is the path in the sense of being unshakable by heedlessness; the power of concentration (samādhibala) is the path in the sense of being unshakable by restlessness; the power of wisdom (paññābala) is the path in the sense of being unshakable by ignorance (avijjā).
The faith faculty (saddhindriya) is the path in the sense of resolution (adhimokkha); the energy faculty (vīriyindriya) is the path in the sense of exertion; the mindfulness faculty (satindriya) is the path in the sense of establishing; the concentration faculty (samādhindriya) is the path in the sense of non-distraction; the wisdom faculty (paññindriya) is the path in the sense of seeing.
The faculties (indriya) are the path in the sense of dominance; the powers (bala) are the path in the sense of unshakability; the factors of awakening (bojjhaṅga) are the path in the sense of leading out (niyyāna); the path (magga) is the path in the sense of being a cause; the establishments of mindfulness (satipaṭṭhāna) are the path in the sense of establishing; the right strivings (sammappadhāna) are the path in the sense of striving; the bases of success (iddhipāda) are the path in the sense of succeeding; the truths (sacca) are the path in the sense of suchness (tatha); serenity (samatha) is the path in the sense of non-distraction; insight (vipassanā) is the path in the sense of contemplation (anupassanā); serenity and insight are the path in the sense of having a single function (ekarasa); the coupled [dhammas] (yuganaddha) are the path in the sense of not exceeding one another (anativattana); purification of virtue (sīlavisuddhi) is the path in the sense of restraint (saṃvara); purification of mind (cittavisuddhi) is the path in the sense of non-distraction; purification of view (diṭṭhivisuddhi) is the path in the sense of seeing; liberation (vimokkha) is the path in the sense of being freed (mutta); true knowledge (vijjā) is the path in the sense of penetration (paṭivedha); deliverance (vimutti) is the path in the sense of relinquishment (pariccāga); knowledge (ñāṇa) of destruction is the path in the sense of cutting off (samuccheda).
Zeal (chanda) is the path in the sense of being the root (mūla); attention (manasikāra) is the path in the sense of origination; contact (phassa) is the path in the sense of combining (samodhāna); feeling (vedanā) is the path in the sense of converging (samosaraṇa); concentration (samādhi) is the path in the sense of being foremost (pamukha); mindfulness is the path in the sense of dominance; wisdom (paññā) is the path in the sense of being higher than that (taduttara); deliverance is the path in the sense of being the core (sāra); Nibbāna, which plunges into the deathless (amatogadha), is the path in the sense of being the culmination (pariyosāna).
The Discourse on the Path (Maggakathā) is concluded.
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In the Great Chapter (Mahāvagga): the Discourse on What Should Be Drunk Clear (Maṇḍapeyyakathā)
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.