Sāvatthīyaṃ.
At Sāvatthi.
“Ariyaṁ vo, bhikkhave, aṭṭhaṅgikaṁ maggaṁ desissāmi vibhajissāmi. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Monks, I will teach and analyze for you the Noble Eightfold Path. Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, Bhante,” they replied.
Bhagavā etadavoca:
The Blessed One said this:
Katamo ca, bhikkhave, ariyo aṭṭhaṅgiko maggo? Seyyathīdaṁ: sammā diṭṭhi sammā saṅkappo sammā vācā sammā kammanto sammā ājīvo sammā vāyāmo sammā sati sammā samādhi.
“And what, monks, is the Noble Eightfold Path? That is, right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
Katamā ca, bhikkhave, sammā diṭṭhi? Yaṁ kho bhikkhave Dukkhe ñāṇaṁ Dukkha Samudaye ñāṇaṁ Dukkha Nirodhe ñāṇaṁ Dukkha Nirodhagāminiyā Paṭipadāya ñāṇaṁ. Ayaṁ vuccati, bhikkhave, sammā diṭṭhi.
“And what, monks, is right view? It is the knowledge of suffering, the knowledge of the origin of suffering, the knowledge of the cessation of suffering, and the knowledge of the way leading to the cessation of suffering. This, monks, is called right view.
Katamo ca, bhikkhave, sammā saṅkappo? Yo kho bhikkhave, Nekkhamma-saṅkappo avyāpāda-saṅkappo avihiṁsā-saṅkappo. Ayaṁ vuccati, bhikkhave, sammā saṅkappo.
“And what, monks, is right intention? It is the intention of renunciation, intention of non-ill will, and intention of non-harming. This, monks, is called right intention.
Katamā ca, bhikkhave, sammā vācā? Yā kho, bhikkhave, musāvādā veramaṇī, pisunāyavācāya veramaṇī, pharusāyavācāya veramaṇī, samphappalāpā veramaṇī. Ayaṁ vuccati, bhikkhave, sammā vācā.
“And what, monks, is right speech? Refraining from false speech, refraining from divisive speech, refraining from harsh speech, and refraining from idle chatter. This, monks, is called right speech.
Katamo ca, bhikkhave, sammā kammanto? Yā kho, bhikkhave, pāṇātipātā veramaṇī adinnādānā veramaṇī kāmesu micchācārā veramaṇī. Ayaṁ vuccati, bhikkhave, sammā kammanto.
“And what, monks, is right action? Refraining from killing living beings, refraining from stealing, and refraining from sexual misconduct. This, monks, is called right action.
Katamo ca, bhikkhave, sammā ājīvo? Idha bhikkhave ariyasāvako micchā ājīvaṁ pahāya Sammāājīvena jīvikaṁ kappeti. Ayaṁ vuccati, bhikkhave, sammā ājīvo.
“And what, monks, is right livelihood? Here a noble disciple, having abandoned wrong livelihood, earns his living by right livelihood. This, monks, is called right livelihood.
Katamo ca, bhikkhave, sammā vāyāmo? Idha bhikkhave bhikkhū anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
“And what, monks, is right effort? Here a monk generates desire for the non-arising of unarisen evil unwholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.
Uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
“He generates desire for the abandoning of arisen evil unwholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.
Anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati.
“He generates desire for the arising of unarisen wholesome states and thus, he makes effort, arouses energy, makes his mind determined, and strives hard.
Uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati viriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Ayaṁ vuccati, bhikkhave, sammā vāyāmo.
“He generates desire for the continuance, non-disappearance, strengthening, increase, and fulfillment by development of arisen wholesome states, and thus, he makes effort, arouses energy, makes his mind determined, and strives hard. This, monks, is called right effort.
Katamā ca, bhikkhave, sammā sati? Idha bhikkhave bhikkhū kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Vedanāsu vedanānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Citte cittānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhā domanassaṁ. Ayaṁ vuccati, bhikkhave, sammā sati.
“And what, monks, is right mindfulness? Here a monk abides contemplating the body in the body, keen, fully aware, and mindful, having put away greed and sadness for the world. He abides contemplating feelings in feelings, keen, fully aware, and mindful, having put away greed and sadness for the world. He abides contemplating the mind in the mind, keen, fully aware, and mindful, having put away greed and sadness for the world. He abides contemplating mind-objects in mind-objects, keen, fully aware, and mindful, having put away greed and sadness for the world. This, monks, is called right mindfulness.
Katamo ca, bhikkhave, sammā samādhi? Idha bhikkhave bhikkhū vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamajjhānaṁ upasampajja viharati.
“And what, monks, is right concentration? Monks, here, detached from sensual pleasures detached from unwholesome states, a monk enters upon and abides in the first jhāna, which is accompanied by applied and sustained thought with rapture and pleasure born of seclusion.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyajjhānaṁ upasampajja viharati.
“With the stilling of applied and sustained thought, he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without applied and sustained thought with rapture and pleasure born of concentration.
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhaṁ ca kāyena paṭisaṁvedeti. Yantaṁ ariyā ācikkhanti upekkhako satimā sukhavihārī’ti tan tatiyajjhānaṁ upasampajja viharati.
“With the fading away of rapture, he abides in equanimity and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which, noble ones announce: ‘He has a pleasant abiding, who has equanimity and is mindful.’
Sukhassa ca pahānā dukkhassa ca pahānā pubbe’va somanassa domanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhā satipārisuddhiṁ catutthajjhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, sammā samādhī”ti.
“With the abandoning of pleasure and pain, and with the earlier disappearance of joy and sadness, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure and purity of mindfulness and equanimity. This, monks, is called right concentration.”
