Saṁyutta Nikāya 45.8 1.

Vibhaṅgasutta

Avijjāvagga Vibhaṅgasutta Sāvatthinidānaṁ.

At Sāvatthi.

“Ariyaṁ vo, bhikkhave, aṭṭhaṅgikaṁ maggaṁ desessāmi vibhajissāmi.

I will teach you the noble eightfold path and analyze it.

Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

Listen to it, pay close attention, I will speak.

“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

Yes, lord, the disciples replied to the Blessed One.

Bhagavā etadavoca: “Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo?

The Blessed One said: And what is the noble eightfold path?

Seyyathidaṁ—sammādiṭṭhi …pe…

Namely: right view … etc. …

sammāsamādhi.

right concentration.

Katamā ca, bhikkhave, sammādiṭṭhi?

And what is right view?

Yaṁ kho, bhikkhave, dukkhe ñāṇaṁ, dukkhasamudaye ñāṇaṁ, dukkhanirodhe ñāṇaṁ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṁ— ayaṁ vuccati, bhikkhave, sammādiṭṭhi.

It is the knowing of suffering, the knowing of the origin of suffering, the knowing of the cessation of suffering, and the knowing of the path leading to the cessation of suffering:

Katamo ca, bhikkhave, sammāsaṅkappo?

this is called right view. And what is right intention?

Yo kho, bhikkhave, nekkhammasaṅkappo, abyāpādasaṅkappo, avihiṁsāsaṅkappo— ayaṁ vuccati, bhikkhave, sammāsaṅkappo.

It is the intention of renunciation, the intention of non-ill will, the intention of harmlessness:

this is called right intention.

Katamā ca, bhikkhave, sammāvācā?

And what is right speech?

Yā kho, bhikkhave, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī— ayaṁ vuccati, bhikkhave, sammāvācā.

It is abstaining from false speech, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter:

this is called right speech.

Katamo ca, bhikkhave, sammākammanto?

And what is right action?

Yā kho, bhikkhave, pāṇātipātā veramaṇī, adinnādānā veramaṇī, abrahmacariyā veramaṇī— ayaṁ vuccati, bhikkhave, sammākammanto.

It is abstaining from taking life, abstaining from taking what is not given, abstaining from sexual misconduct:

this is called right action.

Katamo ca, bhikkhave, sammāājīvo?

And what is right livelihood?

Idha, bhikkhave, ariyasāvako micchāājīvaṁ pahāya sammāājīvena jīvitaṁ kappeti— ayaṁ vuccati, bhikkhave, sammāājīvo.

Here a noble disciple, having abandoned wrong livelihood, earns his living by a right livelihood:

this is called right livelihood.

Katamo ca, bhikkhave, sammāvāyāmo?

And what is right effort?

Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati, uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti …pe…

Here a disciple generates desire, makes an effort, arouses energy, exerts his mind, and strives to prevent the arising of unarisen unskillful unwholesome states,

to abandon arisen unskillful unwholesome states, to arouse unarisen wholesome states, and to maintain and bring to perfection arisen wholesome states:

this is called right effort.

uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati— ayaṁ vuccati, bhikkhave, sammāvāyāmo. Katamā ca, bhikkhave, sammāsati?

And what is right mindfulness? Here a disciple dwells contemplating the body in the body, ardent, fully aware, and mindful,

having put away craving and aversion for the world; he dwells contemplating feelings in feelings, ardent, fully aware, and mindful,

Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; vedanāsu vedanānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; citte cittānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ; dhammesu dhammānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṁ— ayaṁ vuccati, bhikkhave, sammāsati.

having put away craving and aversion for the world; he dwells contemplating mind in mind, ardent, fully aware, and mindful,

having put away craving and aversion for the world; he dwells contemplating phenomena in phenomena, ardent, fully aware, and mindful,

having put away craving and aversion for the world:

this is called right mindfulness.

Katamo ca, bhikkhave, sammāsamādhi?

And what is right concentration?

Here a disciple, detached from sensual pleasures, detached from unwholesome states,

Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

enters and remains in the first jhāna, which includes directed and sustained attention, with joy and pleasure born of detachment. With the stilling of applied and sustained thoughts,

Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

he enters and remains in the second jhāna, which has internal confidence and unification of mind, is without directed and sustained attention,

and has joy and pleasure born of concentration.

Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.

With the fading away of joy, he remains equanimous, mindful, and fully aware, and experiences pleasure with the body, he enters and remains in the third jhāna, of which the noble ones declare, He is equanimous, mindful, dwelling in pleasure.

Sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati— ayaṁ vuccati, bhikkhave, sammāsamādhī”ti. Aṭṭhamaṁ.

With the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and remains in the fourth jhāna, which has neither pain nor pleasure and purity of mindfulness due to equanimity: this is called right concentration.