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#### Saṁyutta Nikāya
5. Mahā-Vagga
45. Magga Saṁyutta
1. Avijjā Vagga

#### Sutta 8

#### Vibhaṅga Suttaṁ

# An Analysis of the Path

Translated from the Pali by Thanissaro Bhikkhu.
Proofed against and modified in accordance with the revised edition at dhammatalks.org
Provenance, terms and conditons

[1][pts][bodh] I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta's Grove, Anāthapiṇḍika's monastery.

There he addressed the monks, "Monks!"

"Yes, lord," the monks responded to him.

The Blessed One said, "I will teach and analyze for you the noble eightfold path.

Listen and pay close attention.

I will speak."

"As you say, lord," the monks responded to him.

The Blessed One said, "Now what, monks, is the noble eightfold path?

Right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration.

"And what, monks, is right view?

Knowledge with regard to [or: in terms of] stress, knowledge with regard to the origination of stress, knowledge with regard to the stopping of stress, knowledge with regard to the way of practice leading to the stopping of stress:

This, monks, is called right view.[1]

"And what, monks, is right resolve?

Resolve for renunciation, resolve for non-ill will, resolve for harmlessness:

This, monks, is called right resolve.

"And what, monks, is right speech?

Abstaining from lying, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter:

This, monks, is called right speech.[2]

"And what, monks, is right action?

Abstaining from taking life, abstaining from stealing, abstaining from sexual intercourse[3]:

This, monks, is called right action.

"And what, monks, is right livelihood?

There is the case where a disciple of the noble ones, having abandoned dishonest livelihood, keeps his life going with right livelihood.

This, monks, is called right livelihood.

"And what, monks, is right effort?

(i) There is the case where a monk generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.

(ii) He generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.

(iii) He generates desire, endeavors, activates persistence, upholds and exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.

(iv) He generates desire, endeavors, activates persistence, upholds and exerts his intent for the maintenance, non-confusion, increase, plenitude, development, and culmination of skillful qualities that have arisen.

This, monks, is called right effort.[4]

"And what, monks, is right mindfulness?

(i) There is the case where a monk remains focused on the body in and of itself — ardent, alert, and mindful — subduing greed and distress with reference to the world.

(ii) He remains focused on feelings in and of themselves — ardent, alert, and mindful — subduing greed and distress with reference to the world.

(iii) He remains focused on the mind in and of itself — ardent, alert, and mindful — subduing greed and distress with reference to the world.

(iv) He remains focused on mental qualities in and of themselves — ardent, alert, and mindful — subduing greed and distress with reference to the world.

This, monks, is called right mindfulness.[5]

"And what, monks, is right concentration?

(i) There is the case where a monk — quite secluded from sensuality,[6] secluded from unskillful qualities[7] — enters and remains in the first jhāna: rapture and pleasure born of seclusion, accompanied by directed thought and evaluation.

(ii) With the stilling of directed thoughts and evaluations, he enters and remains in the second jhāna: rapture and pleasure born of concentration, unification of awareness free from directed thought and evaluation — internal assurance.

(iii) With the fading of rapture, he remains equanimous, mindful, and alert, and senses pleasure with the body.

He enters and remains in the third jhāna, of which the noble ones declare, 'Equanimous and mindful, he has a pleasant abiding.'

(iv) With the abandoning of pleasure and pain — as with the earlier disappearance of elation and distress — he enters and remains in the fourth jhāna: purity of equanimity and mindfulness, neither pleasure nor pain.

This, monks, is called right concentration."[8]

That is what the Blessed One said.

Gratified, the monks delighted in the Blessed One's words.

[1] For further explanation of right view, see MN 2, MN 117, SN 12:15, and AN 10:93.

[2] For more on right speech, see MN 58, SN 11:5, AN 4:183, AN 5:198, AN 10:176, and Sn 3:3.

[3] DN 22 and MN 141, when analyzing right action, replace "abstaining from sexual intercourse" with "abstaining from sexual misconduct."

[4] For more on right effort, see MN 101 and AN 6:55.

[5] For further explanation of right mindfulness, see DN 22 and the book, Right Mindfulness.

[6] For the meaning of "sensuality," here, see AN 6:63.

[7] "And what, monks, are unskillful qualities? Wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration." — SN 45:22

[8] For further explanation of right concentration, see MN 44, MN 111, AN 4:41, AN 5:28, and AN 9:36.
MN 44 explains why pain is not abandoned until pleasure is abandoned on entering the fourth jhāna:

[Visākha:] "In what way is pleasant feeling pleasant, lady, and in what way painful?"
[Sister Dhammadinnā:] "Pleasant feeling is pleasant in remaining, and painful in changing, friend Visākha. Painful feeling is painful in remaining and pleasant in changing. Neither-pleasant-nor-painful feeling is pleasant in occurring together with knowledge, and painful in occurring without knowledge."

Of Related Interest:

MN 117;
MN 126;
SN 12:65;
SN 35:197;
AN 10:108;
Iti 90

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