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Samyutta Nikaya XLV.8

Magga-vibhanga Sutta (SN XLV.8)

Analysis of the Path

Translated from the Pali by Thanissaro Bhikkhu.

Edited for readability and sensitivity for the language of gnosis and cognition, April 16, 2005, by the contemplative recluse monk Sotapanna Jhanananda (Jeffrey S, Brooks)

For free distribution only.

I have heard that at one time the Blessed One was staying in Savatthi at Jeta's Grove, Anathapindika's monastery.

There he addressed the monks, saying, "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 (samma-ditthi), right thoughts (samma-sankappa), right speech (samma-vaca), right action (samma-kammanta), right livelihood (samma-ajiva), right effort (samma-vayam), right mindfulness (samma-sati), right absorption (samma-samadhi).

1) Right view (samma-ditthi)

"And what, monks, is right view? Knowledge with regard to anxiety (dukkha), knowledge with regard to the origin of anxiety, knowledge with regard to the ending of anxiety, knowledge with regard to the way of practice leading to the ending of anxiety: This, monks, is called right view.

2) Right thoughts (samma-sankappa)

"And what is right thought? Having thought of renunciation, upon freedom from ill will, upon harmlessness: This is called right thought.

3) Right speech (samma-vaca)

"And what is right speech? Abstaining from lying, abstaining from divisive speech, abstaining from abusive speech, abstaining from idle chatter: This, monks, is called right speech.

4) Right action (samma-kammanta),

"And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from being unchaste: This, monks, is called right action.

5) Right livelihood (samma-ajiva)

"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.

6) Right effort (samma-vayam)

"And what, monks, is right effort? (i) There is the case where a monk generates aspiration, 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 aspiration, endeavors, activates persistence, upholds and exerts his intent for the sake of the abandonment of evil, unskillful qualities that have arisen. (iii) He generates aspiration, 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 aspiration, 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.

7) Right mindfulness (samma-sati)

"And what, monks, is right mindfulness? (i) There is the case where a monk remains focused upon the physical body -- ardent, aware, and mindful -- putting away greed and anxiety with respect to the world. (ii) He remains focused upon sensations -- ardent, aware, and mindful -- putting away greed and anxiety with respect to the world. (iii) He remains focused upon the mind -- ardent, aware, and mindful -- putting away greed and anxiety with respect to the world. (iv) He remains focused upon mental states in and of themselves -- ardent, aware, and mindful -- putting away greed and anxiety with respect to the world. This, monks, is called right mindfulness.

8) Right absorption (samma-samadhi)

"And what, monks, is right absorption? (i) There is the case where a monk -- quite withdrawn from sensuality, withdrawn from unskillful mental states -- enters and remains in the first absorption (jhana): bliss (piiti) and joy (sukha) born from withdrawal, and applied and sustained attentions (vitakka and vicára). (ii) With the stilling of applied and sustained attentions (vitakka and vicára), he enters and remains in the second absorption (jhana): bliss (piiti) and joy (sukha) born of absorption, unification of awareness applied and sustained attentions (vitakka and vicára) -- internal assurance. (iii) With the fading of pleasure (piiti), he remains in equanimity, mindful and alert, and sensitive to bliss (piiti). He enters and remains in the third absorption (jhana), of which the Noble Ones declare, 'Equanimous and mindful, he has a pleasant abiding.' (iv) With the abandoning of pleasure and pain (sukha and dukkha)-- as with the earlier disappearance of elation and anxiety -- he enters and remains in the fourth absorption (jhana): purity of equanimity and mindfulness, neither pleasure nor pain(sukha and dukkha). This, monks, is called right absorption."

That is what the Blessed One said. Gratified, the monks delighted at his words.

the original unrevised version: Saturday 2005.01.29

http://www.accesstoinsight.org/canon/sutta/samyutta/sn45-008.html

This version edited by Jhanananda (04/16/05) is available at this URL:

http://www.greatwesternvehicle.org/magga-vibhanga.htm

May you become enlightened in this very lifetime,

Jhanananda (Jeffrey S. Brooks)

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