The Vibhaṅgasutta, the Discourse on Analysis, is one of the most important suttas in the world, because this is where the Buddha explains the Noble Eightfold Path.
The Vibhaṅgasutta, Saṃyutta Nikāya 45.8
Read by: Chade-Meng Tan – Buddhism.net
“Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, and I will speak.”
“Yes, venerable sir,” the bhikkhus replied. And Blessed One said this:
“And what, bhikkhus, is the Noble Eightfold Path? It is right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right samadhi.
“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, knowledge of the cessation of suffering, and knowledge of the way leading to the cessation of suffering: this is called right view.
“And what, bhikkhus, is right intention? Intention of renunciation, intention of non-ill will, and intention of harmlessness: this is called right intention.
“And what, bhikkhus, is right speech? Abstinence from false speech, divisive speech, harsh speech, and idle chatter: this is called right speech.
“And what, bhikkhus, is right action? Abstinence from the destruction of life, abstinence from taking what is not given, abstinence from sexual misconduct: that is called right action.
“And what, bhikkhus, is right livelihood? Here, a noble disciple, having abandoned a wrong mode of livelihood, and having earned his living by a right livelihood: this is called right livelihood.
“And what, bhikkhus, is right effort? Here, a bhikkhu generates desire for the nonarising of unarisen unwholesome states; he makes an effort, he arouses energy, he applies his mind, and he strives.
He generates the desire for the abandoning of arisen unwholesome states; he makes an effort, he arouses energy, he applies his mind, and he strives.
He generates the desire for the arising of unarisen wholesome states; he makes an effort, he arouses energy, he applies his mind, and he strives.
He generates the desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, he arouses energy, he applies his mind, and he strives. This is called right effort.
“And what, bhikkhus is right mindfulness? Here, a bhikkhu dwells contemplating the body in the body, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
He dwells contemplating feelings in feelings, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
He dwells contemplating mind in mind, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world.
He dwells contemplating dharmas in dharmas, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.
“And what, bhikkhus, is right samadhi? Here, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhana, which is accompanied by thought and examination, with rapture and happiness born of seclusion.
With the subsiding of thought and examination, he enters and dwells in the second jhana, which has internal confidence and unification of mind, which is without thought and examination, and has rapture and happiness born of samadhi.
With the fading away of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhana of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’
With the abandoning of pleasure and pain, and the previous passing away of joy and displeasure, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right samadhi.”
