“And what, bhikkhus, is that path, what is that way for the full understanding of this suffering? It is this Noble Eightfold Path; that is, right view ... right concentration. This is the path, this is the way for the full understanding of this suffering.
“Being asked thus, bhikkhus, you should answer those wanderers of other sects in such a way.”
6 (6) A Certain Bhikkhu (1)
At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘the holy life, the holy life.’ What, venerable sir, is the holy life? What is the final goal of the holy life?”
“This Noble Eightfold Path, bhikkhu, is the holy life; that is, right view ... right concentration. [8] The destruction of lust, the destruction of hatred, the destruction of delusion: this is the final goal of the holy life.”
7 (7) A Certain Bhikkhu (2)
“Venerable sir, it is said, ‘the removal of lust, the removal of hatred, the removal of delusion.’ Of what now, venerable sir, is this the designation?”
“This, bhikkhu, is a designation for the element of Nibbāna: the removal of lust, the removal of hatred, the removal of delusion. The destruction of the taints is spoken of in that way.”15
When this was said, that bhikkhu said to the Blessed One: “Venerable sir, it is said, ‘the Deathless, the Deathless.’ What now, venerable sir, is the Deathless? What is the path leading to the Deathless?”
“The destruction of lust, the destruction of hatred, the destruction of delusion: this is called the Deathless. This Noble Eightfold Path is the path leading to the Deathless; that is, right view … right concentration.”
8 (8) Analysis
At Sāvatthı̄. “Bhikkhus, I will teach you the Noble Eightfold Path and I will analyse it for you. Listen to that and attend closely, I will speak.”
“Yes, venerable sir,” those bhikkhus replied. The Blessed One said this:
“And what, bhikkhus, is the Noble Eightfold Path? Right view … right concentration.16
“And what, bhikkhus, is right view? Knowledge of suffering, knowledge of the origin of suffering, [9] knowledge of the cessation of suffering, 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, intention of harmlessness: this is called right intention.
“And what, bhikkhus, is right speech? Abstinence from false speech, abstinence from divisive speech, abstinence from harsh speech, abstinence from 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:17 this is called right action.
“And what, bhikkhus, is right livelihood? Here a noble disciple, having abandoned a wrong mode of livelihood, earns his living by a right livelihood: this is called right livelihood.
“And what, bhikkhus, is right effort? Here, bhikkhus, a bhikkhu generates desire for the nonarising of unarisen evil unwholesome states; he makes an effort, arouses energy, applies his mind, and strives. He generates desire for the abandoning of arisen evil unwholesome states…. He generates desire for the arising of unarisen wholesome states…. He generates desire for the maintenance of arisen wholesome states, for their nondecay, increase, expansion, and fulfilment by development; he makes an effort, arouses energy, applies his mind, and strives. This is called right effort.
“And what, bhikkhus is right mindfulness? Here, bhikkhus, 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, [10] clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. He dwells contemplating phenomena in phenomena, ardent, clearly comprehending, mindful, having removed covetousness and displeasure in regard to the world. This is called right mindfulness.
“And what, bhikkhus, is right concentration? Here, bhikkhus, secluded from sensual pleasures, secluded from unwholesome states, a bhikkhu enters and dwells in the first jhāna, 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 jhāna, which has internal confidence and unification of mind, is without thought and examination, and has rapture and happiness born of concentration. With the fading away as well of rapture, he dwells equanimous and, mindful and clearly comprehending, he experiences happiness with the body; he enters and dwells in the third jhāna of which the noble ones declare: ‘He is equanimous, mindful, one who dwells happily.’ With the abandoning of pleasure and pain, and with the previous passing away of joy and displeasure, he enters and dwells in the fourth jhāna, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity. This is called right concentration.”
9 (9) The Spike
At Sāvatthı̄. “Bhikkhus, suppose a spike of rice or a spike of barley were wrongly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is impossible. For what reason? Because the spike is wrongly directed. So too, bhikkhus, that a bhikkhu with a wrongly directed view, with a wrongly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is impossible. For what reason? Because his view is wrongly directed.
“Bhikkhus, suppose a spike of rice or a spike of barley were rightly directed and were pressed upon by the hand or the foot. That it could pierce the hand or the foot and draw blood: this is possible. For what reason? Because the spike is rightly directed. [11] So too, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, could pierce ignorance, arouse true knowledge, and realize Nibbāna: this is possible. For what reason? Because his view is rightly directed.
“And how does a bhikkhu do so? Here, bhikkhus, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in release. He develops … right concentration, which is based upon seclusion, dispassion, and cessation, maturing in release.
“It is in this way, bhikkhus, that a bhikkhu with a rightly directed view, with a rightly directed development of the path, pierces ignorance, arouses true knowledge, and realizes Nibbāna.”
10 (10) Nandiya
At Sāvatthı̄. Then the wanderer Nandiya approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “How many things, Master Gotama, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal?”
“These eight things, Nandiya, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal. What eight? Right view ... right concentration. These eight things, when developed and cultivated, lead to Nibbāna, have Nibbāna as their destination, Nibbāna as their final goal.”
When this was said, the wanderer Nandiya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master [12] Gotama!… From today let Master Gotama remember me as a lay follower who has gone for refuge for life.”
II. DWELLING
11 (1) Dwelling (1)
At Sāvatthı̄. “Bhikkhus, I wish to go into seclusion for half a month. I should not be approached by anyone except the one who brings me almsfood.”18
“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.
Then, when that half-month had passed, the Blessed One emerged from seclusion and addressed the bh
ikkhus thus:
“Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened.19 I have understood thus: ‘There is feeling with wrong view as condition, also feeling with right view as condition…. There is feeling with wrong concentration as condition, also feeling with right concentration as condition. There is feeling with desire as condition, also feeling with thought as condition, also feeling with perception as condition. 20
“‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, [13] and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition.] When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition.’”21
12 (2) Dwelling (2)
At Sāvatthı̄. “Bhikkhus, I wish to go into seclusion for three months. I should not be approached by anyone except the one who brings me almsfood.”
“Yes, venerable sir,” those bhikkhus replied, and no one approached the Blessed One except the one who brought him almsfood.
Then, when those three months had passed, the Blessed One emerged from seclusion and addressed the bhikkhus thus:
“Bhikkhus, I have been dwelling in part of the abode in which I dwelt just after I became fully enlightened. I have understood thus: ‘There is feeling with wrong view as condition, also feeling with the subsiding of wrong view as condition.22 There is feeling with right view as condition, also feeling with the subsiding of right view as condition…. There is feeling with wrong concentration as condition, also feeling with the subsiding of wrong concentration as condition. There is feeling with right concentration as condition, also feeling with the subsiding of right concentration as condition. There is feeling with desire as condition, also feeling with the subsiding of desire as condition. There is feeling with thought as condition, also feeling with the subsiding of thought as condition. There is feeling with perception as condition, also feeling with the subsiding of perception as condition.
“‘When desire has not subsided, and thought has not subsided, and perception has not subsided, there is feeling with that as condition. [When desire has subsided, and thoughts have not subsided, and perceptions have not subsided, there is also feeling with that as condition. When desire has subsided, and thoughts have subsided, and perceptions have not subsided, there is also feeling with that as condition]. [14] When desire has subsided, and thought has subsided, and perception has subsided, there is also feeling with that as condition. There is effort for the attainment of the as-yet-unattained. When that stage has been reached, there is also feeling with that as condition.’”
13 (3) A Trainee
At Sāvatthı̄. Then a certain bhikkhu approached the Blessed One…. Sitting to one side, that bhikkhu said to the Blessed One:
“Venerable sir, it is said, ‘a trainee, a trainee.’ In what way is one a trainee?”
“Here, bhikkhu, one possesses a trainee’s right view ... a trainee’s right concentration. It is in this way that one is a trainee.”
14 (4) Arising (1)
At Sāvatthı̄. “Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What eight? Right view ...right concentration. These eight things….”
15 (5) Arising (2)
At Sāvatthı̄. “Bhikkhus, these eight things, developed and cultivated, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view ... [15] right concentration. These eight things….”
16 (6) Purified (1)
At Sāvatthı̄. “Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if unarisen do not arise apart from the appearance of a Tathāgata, an Arahant, a Perfectly Enlightened One. What eight? Right view ... right concentration. These eight things….”
17 (7) Purified (2)
At Sāvatthı̄. “Bhikkhus, these eight things, purified, cleansed, flawless, free from corruptions, if unarisen do not arise apart from the Discipline of a Fortunate One. What eight? Right view … right concentration. These eight things….”
18 (8) The Cock’s Park (1)
Thus have I heard. On one occasion the Venerable Ānanda and the Venerable Bhadda were dwelling at Pāṭaliputta in the Cock’s Park. Then, in the evening, the Venerable Bhadda emerged from seclusion, approached the Venerable Ānanda, and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Venerable Ānanda:
“Friend Ānanda, it is said, ‘the unholy life, the unholy life.’ What now, friend, is the unholy life?” [16]
“Good, good, friend Bhadda! Your intelligence is excellent,23 friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the unholy life, the unholy life.” What now, friend, is the unholy life?’”
“Yes, friend.”
“This eightfold wrong path, friend, is the unholy life; that is, wrong view ... wrong concentration.”
19 (9) The Cock’s Park (2)
At Pāṭaliputta. “Friend Ānanda, it is said, ‘the holy life, the holy life.’ What now, friend, is the holy life and what is the final goal of the holy life?”
“Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the holy life, the holy life.” What now, friend, is the holy life and what is the final goal of the holy life?’”
“Yes, friend.”
“This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life.”
20 (10) The Cock’s Park (3)
At Pāṭaliputta. “Friend Ānanda, it is said, ‘the holy life, the holy life.’ What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?” [17]
“Good, good, friend Bhadda! Your intelligence is excellent, friend Bhadda, your ingenuity is excellent, your inquiry is a good one. For you have asked me: ‘Friend Ānanda, it is said, “the holy life, the holy life.” What now, friend, is the holy life, and who is a follower of the holy life, and what is the final goal of the holy life?’”
“Yes, friend.”
“This Noble Eightfold Path, friend, is the holy life; that is, right view ... right concentration. One who possesses this Noble Eightfold Path is called a liver of the holy life. The destruction of lust, the destruction of hatred, the destruction of delusion: this, friend, is the final goal of the holy life.”
III. WRONGNESS
21 (1) Wrongness
At Sāvatthı̄. “Bhikkhus, I will teach you wrongness and rightness. Listen to that…. [18]
“And what, bhikkhus, is wrongness? It is: wrong view ... wrong concentration. This is called wrongness.
“And what, bhikkhus, is rightness? It is: right view ... right concentration. This is called rightness.”
22 (2) Unwholesome States
At Sāvatthı̄. “Bhikkhus, I will teach you unwholesome states and wholesome states. Listen to that….
“And what, bhikkhus, are unwholesome states? They are: wrong view ... wrong concentration. These are called unwholesome states.
“And what, bhikkhus, are wholesome states? They are: right view ... right concentration. These are called wholesome states.”
23 (3) The Way (1)
At Sāvatthı̄. “Bhik
khus, I will teach you the wrong way and the right way. Listen to that….
“And what, bhikkhus, is the wrong way? It is: wrong view ... wrong concentration. This is called the wrong way.
“And what, bhikkhus, is the right way? It is: right view ... right concentration. This is called the right way.”
The Connected Discourses of the Buddha Page 166