1"Bhikkhus, ignorance—accompanied by moral shamelessness and moral recklessness—is the forerunner in entering upon unwholesome qualities. [n.2143] The same sutta, but only as far as micchāsamādhi and sammāsamādhi, is SN 45:1, V 1–2. Mp does not offer any substantial comment here, but Spk III 116,5–6, commenting on the same sentence in SN 45:1, explains that ignorance is a forerunner (pubbaṅgama) in two ways, as co-arisen condition (sahajāta, a condition for simultaneously arisen phenomena) and as decisive-support condition (upanissaya, a strong condition for subsequently arisen phenomena). Spk-pṭ II 103 (VRI ed.) adds that ignorance is a co-arisen forerunner when it makes simultaneous states conform to its own confusion about the object, so that they grasp impermanent phenomena as permanent, etc. It is both a co-arisen and decisive-support forerunner when a person overcome by delusion, not seeing the danger, takes life, steals, commits sexual misconduct, speaks falsely, and engages in other immoral actions. (1) For a foolish person immersed in ignorance, wrong view originates. (2) For one of wrong view, wrong intention originates. (3) For one of wrong intention, wrong speech originates. (4) For one of wrong speech, wrong action originates. (5) For one of wrong action, wrong livelihood originates. (6) For one of wrong livelihood, wrong effort originates. (7) For one of wrong effort, wrong mindfulness originates. (8) For one of wrong mindfulness, wrong concentration originates. (9) For one of wrong concentration, wrong knowledge originates. (10) For one of wrong knowledge, wrong liberation originates.

2"Bhikkhus, true knowledge—accompanied by a sense of moral shame and moral dread—is the forerunner in entering upon wholesome qualities. (1) For a wise person who has arrived at true knowledge, right view originates. (2) For one of right view, right intention originates. (3) For one of right intention, right speech originates. (4) For one of right speech, right action originates. (5) For one of right action, right livelihood originates. (6) For one of right livelihood, right effort originates. (7) For one of right effort, right mindfulness originates. (8) For one of right mindfulness, right concentration originates. (9) For one of right concentration, right knowledge originates. (10) For one of right knowledge, right liberation originates." [n.2144] At Spk III 117,27–31 it is said that these do not occur all together in the mundane path but occur together in the world-transcending path. Even in the development of the mundane path it would be a mistake to suppose the eight factors follow in sequence. Right view is the guide for the other path factors and the direct condition for right intention. Right view and right intention jointly condition right speech, right action, and right livelihood. These in turn are the basis for right effort and right mindfulness. Right concentration results from the interplay of right effort and right mindfulness. Right knowledge (sammā ñāṇa) is the wisdom of the path of arahantship, and right liberation (sammā vimutti) is the liberation from the āsavas that occurs through right knowledge. Its culmination is the arahant's anāsava cetovimutti paññāvimutti ("taintless liberation of mind, liberation by wisdom").

1"Avijjā, bhikkhave, pubbaṅgamā akusalānaṁ dhammānaṁ samāpattiyā, anvadeva ahirikaṁ anottappaṁ. Avijjāgatassa, bhikkhave, aviddasuno micchādiṭṭhi pahoti, micchādiṭṭhikassa micchāsaṅkappo pahoti, micchāsaṅkappassa micchāvācā pahoti, micchāvācassa micchākammanto pahoti, micchākammantassa micchāājīvo pahoti, micchāājīvassa micchāvāyāmo pahoti, micchāvāyāmassa micchāsati pahoti, micchāsatissa micchāsamādhi pahoti, micchāsamādhissa micchāñāṇaṁ pahoti, micchāñāṇissa micchāvimutti pahoti.

2Vijjā, bhikkhave, pubbaṅgamā kusalānaṁ dhammānaṁ samāpattiyā, anvadeva hirottappaṁ. Vijjāgatassa, bhikkhave, viddasuno sammādiṭṭhi pahoti, sammādiṭṭhikassa sammāsaṅkappo pahoti, sammāsaṅkappassa sammāvācā pahoti, sammāvācassa sammākammanto pahoti, sammākammantassa sammāājīvo pahoti, sammāājīvassa sammāvāyāmo pahoti, sammāvāyāmassa sammāsati pahoti, sammāsatissa sammāsamādhi pahoti, sammāsamādhissa sammāñāṇaṁ pahoti, sammāñāṇissa sammāvimutti pahotī"ti.

Pañcamaṁ.