Understanding the Eightfold Path: Right Mindfulness and Right Concentration : หน้า 145/263

fort: doing of evils not yet done, maintainance of evils already done, not doing virtues not yet done and abandoning virtues already mastered. As for Right Mindfulness, he would immediately and definitively be able to appreciate that the aggregate of corporeality [rūpakhanda] is subject to the Three Signs (impermanence, suffering and not-self), the aggregate of feeling [vedanākhanda] is subject to suffering, the aggregate of consciousness is of a nature of impermanence — arising and falling away the whole of the time and that the aggregates of sense-registration (perception) [saññā] and mental formations [sankhāra] are of a nature of not-self because they are not under our control. As for Right Concentration, this would arise immediately and definitively by the strength of the foregoing seven factors of the Eightfold Path in order to give rise to one-pointed and steadfast absorption of the mind onto Nirvana. Thus all eight components of the Eightfold Path arise together — the Path of the Sōtāpatti Fruit in the mind and the various forms of underlying action. Right Intention becomes the tool of Right View — just as our hands are the tools of our ability to see things — if we want to take a close look at something, we have to use our hands to turn it over and see all its aspects. Our intention controls our conduct and our lives, but at the same time, the faculty of Right View constantly monitors the events of our lives reflecting "this set of phenomena belongs to the sensual sphere", "this set of phenomena belongs to the Formsphere", "this set of phenomena belongs to the Formless-sphere". In monitoring for the Three Signs of impermanence, suffering and not self, Right Intention is like a salesperson