Typically one leaves wrong view, then enters right view with taints or effluents, then on to generating the noble path, then to the noble right view and then to the rest of the noble eightfold path. Please the MN 117 below.
Another good sutta which shows the transition from right view with taints or effluents, to the generation of the noble path is AN 5.57.
“Therein, bhikkhus, right view comes first. And how does right view
come first? One understands wrong view as wrong view and right view as
right view: this is one’s right view.
“And what, bhikkhus, is wrong view? ‘There is nothing given, nothing
offered, nothing sacrificed; no fruit or result of good and bad
actions; no this world, no other world; no mother, no father; no
beings who are reborn spontaneously; no good and virtuous recluses and
brahmins in the world who have realised for themselves by direct
knowledge and declare this world and the other world.’ This is wrong
view.
“And what, bhikkhus, is right view? Right view, I say, is twofold:
there is right view that is affected by taints, partaking of merit,
ripening in the acquisitions; and there is right view that is noble,
taintless, supramundane, a factor of the path.
“And what, bhikkhus, is right view that is affected by the taints,
partaking of merit, ripening in the acquisitions? ‘There is what is
given and what is offered and what is sacrificed; there is fruit and
result of good and bad actions; there is this world and the other
world; there is mother and father; there are beings who are reborn
spontaneously; there are in the world good and virtuous recluses and
brahmins who have realised for themselves by direct knowledge and
declare this world and the other world.’ This is right view affected
by taints, partaking of merit, ripening in the acquisitions.
“And what, bhikkhus, is right view that is noble, taintless,
supramundane, a factor of the path? The wisdom, the faculty of wisdom,
the power of wisdom, the investigation-of-states enlightenment factor,
the path factor of right view in one whose mind is noble, whose mind
is taintless, who possesses the noble path and is developing the noble
path: this is right view that is noble, taintless, supramundane, a
factor of the path.
“One makes an effort to abandon wrong view and to enter upon right
view: this is one’s right effort. Mindfully one abandons wrong view,
mindfully one enters upon and abides in right view: this is one’s
right mindfulness. Thus these three states run and circle around right
view, that is, right view, right effort, and right mindfulness.
MN 117
“And for the sake of what benefit should a woman or a man, a
householder or one gone forth, often reflect thus: ‘I am the owner of
my kamma, the heir of my kamma; I have kamma as my origin, kamma as my
relative, kamma as my resort; I will be the heir of whatever kamma,
good or bad, that I do’? People engage in misconduct by body, speech,
and mind. But when one often reflects upon this theme, such misconduct
is either completely abandoned or diminished. It is for the sake of
this benefit that a woman or a man, a householder or one gone forth,
should often reflect thus: ‘I am the owner of my kamma, the heir of my
kamma; I have kamma as my origin, kamma as my relative, kamma as my
resort; I will be the heir of whatever kamma, good or bad, that I do.’
“This noble disciple reflects thus: ‘I am not the only one who is the
owner of one’s kamma, the heir of one’s kamma; who has kamma as one’s
origin, kamma as one’s relative, kamma as one’s resort; who will be
the heir of whatever kamma, good or bad, that one does. All beings
that come and go, that pass away and undergo rebirth, are owners of
their kamma, heirs of their kamma; all have kamma as their origin,
kamma as their relative, kamma as their resort; all will be heirs of
whatever kamma, good or bad, that they do.’ As he often reflects on
this theme, the path is generated. He pursues this path, develops it,
and cultivates it. As he does so, the fetters are entirely abandoned
and the underlying tendencies are uprooted.
AN 5.57