[Hmwmzian]

This becomes evident with the parallel versions, where such a supramundane description is not found. Nevertheless, the main topic of the discourse — the development of right concentration based on the other path factors and in particular on the cooperation of right view, right effort and right mindfulness — is presented with similar, if not increased clarity in these versions, as can be seen from the Madhyama-āgama discourse which I now translate.

III. Translation of MĀ 189

...the Blessed One told the monks: “There is one path for the purification of beings, for separating from worry, sadness and tears, for eradicating dejection, suff ering, remorse and anxiety, for easily attaining the [right] method, namely noble right concentration, with its arousing, its supports, and also with its equipment in having seven factors."

What are the seven [factors]? [They are] right view, right intention, right speech, right action, right livelihood, right eff ort, and right mindfulness. If based on arousing these seven factors, on being supported [by them] and equipped [with them], the mind progresses well and attains one-pointedness — then this is reckoned noble right concentration with its arousing, with its supports and with its equipment. Why is that?

7. What is right view? This view, namely: ‘there is [efficacy] in giving, there is [efficacy] in offerings, there is [efficacy] in reciting hymns, there are wholesome and evil deeds, there is a result of wholesome and evil deeds, there are this world and another world, there is [obligation towards one’s] father or mother, in the world there are true men who have reached a wholesome attainment, who are well gone and have progressed well, who by their own knowledge and experience abide in having themselves realized this world and the other world’ — this is reckoned right view.

For me, the excerpt above attains the low point of the essay.

Here, what is written appears to give authority to a Chinese Madhyama-Agama sutra (MĀ 189) over the Pali equivalent.

However, most crucially, what is written appears to assert the mundane right view (exclusively) mentioned in MĀ 189 can lead to full enlightenment (arahantship), despite the fact that MĀ 189 does not mention the Four Noble Truths, not-self, etc.

Further, in dismissing the Pali version, the author appears to dismiss the supramundane right view described, not only in MN 117, but in the Nikayas as a whole.

The supramundane path-factors listed in MN 117 are as follows:

The discernment, the faculty of discernment, the strength of
discernment, analysis of qualities as a factor for Awakening....

MN 117 These supramundane path-factors appear throughout the Nikayas, such as follows:

And what is the faculty of discernment? There is the case where a
monk, a disciple of the noble ones, is discerning, endowed with discernment
of arising & passing away — noble, penetrating, leading to the right ending
of stress. He discerns, as it has come to be: 'This is stress... This is the
origination of stress... This is the cessation of stress... This is the path
of practice leading to the cessation of stress.' This is called the faculty
of discernment.

SN 48.10 There are these five strengths. Which five? Strength of conviction,
strength of persistence, strength of mindfulness, strength of concentration
& strength of discernment. These are the five strengths.

SN 50.1 Remaining mindful in this way, he examines, analyzes & comes to a
comprehension of that quality with discernment. When he remains mindful in
this way, examining, analyzing & coming to a comprehension of that quality
with discernment, then analysis of qualities as a factor for Awakening
becomes aroused. He develops it, and for him it goes to the culmination of
its development.

SN 54.13 What is written does not have merit to me because MN 60 is a sutta which, addressed to the householder, only presents the mundane right view for the outcome of three skillful activities: good bodily conduct, good verbal conduct, good mental conduct.

MN 60 states the right view for the householder is that of existence.
B3. .....this venerable person is still praised in the here-&-now by
the wise as a person of good habits & right view: one who holds to a
doctrine of existence.

MN 60 This mundane right view of existence in MN 60 is contrary to the supramundane right view in SN 12.15 of neither existence or non-existence.
By & large, Kaccayana, this world is supported by (takes as its
object) a polarity, that of existence & non-existence. But when one sees the
origination of the world as it actually is with right discernment,
'non-existence' with reference to the world does not occur to one. When one
sees the cessation of the world as it actually is with right discernment,
'existence' with reference to the world does not occur to one.

SN 12.15

In short, that the mundane right view can fulfil the following sequence mentioned in MĀ 189 is not possible:

Right view gives rise to right intention, right intention gives rise to right speech, right speech gives rise to right action, right action gives rise to right livelihood, right livelihood gives rise to right effort, right effort gives rise to right mindfulness, and right mindfulness gives rise to right concentration. The Nikaya suttas state "letting go (vosagga)", i.e., applying the Four Noble Truths, forms the basis for giving rise to right concentration:

And what is the faculty of concentration? There is the case where a monk, a disciple of the noble ones, making it his object to let go, attains concentration, attains singleness of mind.

Indriya-vibhanga Sutta: Analysis of the Mental Faculties Naturally, the Pali term 'vossaga' ('letting go'; 'relinquishment') of craving is described as the way of fruition in the 3rd Noble Truth.